(Download PDF) COMMENTARY ON THE RULE OF SAINT BENEDICT · CisterCian studies series: number two Hundred twelve Smaragdus of Saint-mihiel CommenTary on The rule of saint benedict Translated by David (2024)

CISTERCIAN STUDIES SERIES: NUMBER TWO HUNDRED TWELVE

Smaragdus of Saint-Mihiel

COMMENTARY

ON THE

RULE OF SAINT BENEDICT

CisterCian studies series: number two Hundred twelve

Smaragdus of Saint-mihiel

CommenTary

on The

rule of saint benedict

Translated by

David Barry osb

Introductory Essays by

Terrence Kardong osb

Jean Leclercq osb

Daniel M. LaCorte

CISTERCIAN PUBLICATIONSKalamazoo, Michigan

9

© Translation, copyright, Cistercian Publications, 2007All rights reserved

Smaragdus of Saint-Mihiel, fl. 809-819

Translated from Smaragdi Abbatis Expositio in Regulam S. Benedicti, edd. Alfredus Spannagel and Pius Engelbert osb, in Kassius Hallinger osb, general editor, Corpus Consuetudinum Monasticarum, 8. Siegburg: Verlag Franz Schmitt, 1974.

The work of Cistercian Publicationsin made possible in part by support from

Western Michigan Universityto the

Institute of Cistercian Studies

Library of Congress: Cataloging-in-Publication Data

Smaragdus, Abbot of St. Mihiel, fl. 809-819. [Expositio in Regulam Sancti Benedicti. English] Commentary on the rule of Saint Benedict / Smaragdus of Saint-Mihiel ;translated by David Barry ; introductory essays by Terrence Kardong,Jean Leclercq, Daniel M. LaCorte. p. cm. — (Cistercian studies series ; 212) ISBN 978-0-87907-212-4 1. Benedict, Saint, Abbot of Monte Cassino. Regula. I. Kardong,Terrence. II. Leclercq, Jean. III. LaCorte, Daniel M. IV. Title.II. Series.

BX3004.Z5S6313 2007 255'.106—dc22 2007036222

Printed in the United States of America

Table of contents

Introduction: Smaragdus and His Work ••Terrence Kardong

Smaragdus of Saint Mihiel and Monastic Reform of Cîteaux ••Daniel M. LaCorte

The Relevance of Smaragdus to Modern Monasticism ••Jean Leclercq

Translator’s Preface and Acknowledgements ••

Abbreviations of Works Cited ••

Authors and Works Cited ••

tHe Commentary of abbot smaragdus on tHe rule of saint benediCt

Metrical Preface ••

Introduction ••

Book One: Prologue to the Rule ••

Chapters of the Rule ••

Chapter One through Chapter Three ••

Book Two: Chapter Four through Chapter Seven ••

Book Three: Chapter Eight through Chapter Seventy-three ••

Scripture Index ••

Index of Authors and Works ••

v

introduCtion

smaragdus and his work

Terrence Kardong

SMARAGDUS OF SAINT-MIHIEL was one of the most prominent monks of the ninth century. In addition to being the abbot of an important imperial abbey, with responsibilities to the

Emperor Louis the Pious, Smaragdus was a prolific author. Probably the most influential book he wrote was a complete commentary, the first ever,1 of the Rule of Saint Benedict.

life and works

Smaragdus was of gothic parentage, born about 770 ad in southwest-ern Gaul.2 Before the year 800, he had already produced a commentary on Donatus’ Grammar, and in 809 he was employed by Charlemagne to help settle a theological dispute in the Holy Land. By this time, Smaragdus was a monk, and probably the abbot, of Castellio, a monas-tery about ten miles south of Verdun in northeast Gaul. In later years, Smaragdus was employed by Louis the Pious as a visitator at both Moyenmoutier and Saint-Claude in the Jura.

1. Although Paul the Deacon, a monk of Monte Cassino who died before 800 ad, was sometimes called the first RB commentator, the work ascribed to him is now thought to have been written about 850 by Hildemar at Civate in northern Italy. See C. Peifer, ‘The Rule in History’, in RB 1980 (Collegeville, Minnesota: Liturgical Press, 1981) 125.

2. The main source of these biographical notes is the Introduction to the critical edition of Smaragdus’ Expositio in Regulam S. Benedicti, ed. A. Spannagel and P. Engelbert, Corpus Consuetudinum Monasticarum (Siegburg, Germany: F. Schmitt, 1974) xxii-xxix.

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Probably the high point of Smaragdus’ monastic life was his partici-pation in the famous synods held at Aachen in 816 and 817.3 These great monastic gatherings of abbots and monks at the imperial palace were an attempt by Louis the Pious and his chief monastic official, Benedict of Aniane, to regularize monastic practice in the Empire. Soon afterwards, Smaragdus wrote his great commentary, and in it he quotes the decrees of the Synod. From this we can guess that he was one of the main collaborators of Benedict of Aniane, who was also a Goth from Aquitania. Certainly Smaragdus’ commentary promoted one of Benedict’s main projects, the recognition and observance of the Rule of Benedict as the central monastic Rule.

Another one of Smaragdus’ important projects was the transfer in 824 of his Abbey of Castellio from its arid and inaccessible hilltop to a more convenient location at Saint-Mihiel. The new position on the River Meuse was a major improvement, but Smaragdus had to work long and hard to obtain imperial permission for the move. Perhaps this was Smaragdus’ last major effort, since the monks of Saint-Mihiel were granted permission by the emperor in 826 to elect a new abbot. The old abbot was still alive, but probably died soon afterwards.

Besides his work as the superior of a large monastery, and his wider efforts on behalf of monasteries of the Empire, Smaragdus wrote sev-eral influential books during his life.4 In addition to his commentary on Donatus, he produced a biblical commentary entitled Expositio Libri Comitis in 812. Two years later he wrote a treatise called Via Regia at the request of the new emperor, Louis the Pious. Finally, he produced an anthology of key texts for monks entitled Diadema Monachorum.

Expositio in Regulam S. Benedicti

It is his commentary on the Rule of Benedict that constitutes Smaragdus’ magnum opus. Indeed, it is a major work, covering some three-hundred thirty-seven pages in the critical edition of Spannagel and Engelbert. In what follows we will see that he had a great deal of help in his work

3. Peifer, 122.4. Smaragdus’ works are collected in J.-P. Migne, PL 102:15-976. Besides the

1974 critical edition of the Expositio, there is also Liber in partibus Donati, ed. B. Löfstedt et al., CCCM 68 (1986).

2 Commentary on the Rule of Saint Benedict

from Benedict of Aniane, but no one can deny that he produced a very helpful and accessible vehicle for the dissemination of the Rule of Benedict. The number of manuscripts found all over Europe show that Smaragdus’ book was a favorite manual of monastic renewal.

The very fact that Smaragdus wrote a systematic, verse-by-verse commentary on the whole of the Rule certainly says something about him as a personality. He believed in careful, persevering activity rather than mere flashes of brilliance. Anyone who has, like the author of this Introduction, written a complete commentary on the RB knows what this entails. There are parts that one knows and loves well, and then there are the other parts. No matter. One approaches the entire docu-ment with the same care and attention.

The Expositio ad Regulam Benedicti covers every chapter of the RB, but it is not an even document. Like many commentators on the Rule, Smaragdus goes into great detail in his remarks on the Prologue and the first seven or so chapters; but at that point he seems to have realized the magnitude of his task, and his explanations of subsequent chapters become much more laconic, even perfunctory.5 Nevertheless, he shows the full depth of his powers of analysis and imagination in the earlier chapters.

The style of his Latin can only be described as plain and simple. Probably because the Expositio was aimed at the ordinary monks, many of whom found Latin difficult, the author seems to have gone out of his way to write in a clear form. On the other hand, his writing is not very eloquent; but then the genre and format of the commentary does not promote rhetorical development. Yet there is some elegance in the work, for Smaragdus quotes copiously from the Bible and the monastic Fathers.

One of Smaragdus’ favorite methods of interpretation is etymology. Usually with the aid of Isidore of Seville’s Etymologies,6 he attempts to unpack the significance of Benedict’s legislation through an analysis of

5. See my study of Smaragdus’ work on the RB Prologue: ‘The Earliest Com-mentator on RB’, American Benedictine Review 55:2 (2004) 187. On this point, Spannagel and Engelbert agree with me: ‘The reader who plunges into the Expositio for the first time cannot miss the difference between the expansive, eloquent quality of the first seven chapters, and the laconic, monotonous style of the rest’ (my transla-tion of the German).

6. Critical edition W.M. Lindsay (Oxford, 1911).

Terrence Kardong 3

the key words Benedict employed. Although some of these etymolo-gies amount more to flights of fancy rather than philological facts, they nevertheless constitute a genuine tendency toward analysis. Moreover, in itself imagination is by no means a foreign element in a good com-mentary. At times Smaragdus exercises a good deal of creative imagi-nation in his treatment of a text.

Smaragdus’ fascination with etymology should not be misunder-stood. He did not see it as a science for the sake of science. Rather, as Jean Leclercq stresses in his famous study of medieval monastic litera-ture, The Love of Learning and the Desire for God,7 the monks only in-terested themselves with such pursuits with a view to penetrating the Bible. And that was in turn lectio divina in the service of contemplation. This is brought out by a poem of Smaragdus:

Here you will find that measure of gold which comes from heaven and which we have been accorded by the Holy Ghost himself. In this book, he relates the great deeds of the Patri-archs; in it the lyricism of the Psalms resounds. This little book is full of holy gifts; it contains Scripture and it is seasoned with grammar. Scripture teaches us to seek after the kingdom of God, to detach the self from the earth, to rise above the self. It promises the blessed these heavenly boons: to live with the Lord, to swell always with Him. Grammar then, through the goodness of God, confers great benefits on those who read it with care.8

Although Smaragdus does not expand much on the few verses of the Rule that directly concern contemplation, he should be solidly situated in the mystical camp.

Unfortunately, Smaragdus sometimes employs rhetorical devices that produce boredom rather than delight. At times, he indulges a pen-chant for long rhetorical strings of synonyms that strike the modern reader as tedious and unnecessary. The same can be said for his use of

7. Translated by C. Misrahi (New York: Fordham University Press, 1961).8. Leclercq, 55, says this poem was placed at the head of the Expositio by Sma-

ragdus. I cannot square it with the poem now printed in Spannagel-Engelbert. The Latin original, edited by Ernst Dümmler, is found in MGHPoetae Latini medii aevi, 1: Poetae Latini aevi Carolini (Leipzig, 1886-1922) 607.

4 Commentary on the Rule of Saint Benedict

biblical quotations, which at times he piles up in great mounds. Still, the contemporary reader must realize that some of this is the by-prod-uct of his monastic lectio divina. If Smaragdus spent as much time with the Bible as the Holy Rule prescribes (RB 48), then his memory was stocked with a great arsenal of cross-references. To quote these texts is a way for him to savor the biblical wisdom stored in his memory.

There is no question that Smaragdus knew a great deal of Scripture. In terms of sheer quantity, he quotes fifty-four of the possible seventy-two biblical books. And he quotes them so accurately that it is clear that he is using a written text, no doubt the Vulgate. Like most monas-tic writers, he had a predilection for the Book of Psalms. As regards the New Testament, he makes much use of Matthew and John, but his real favorite is Paul. Not only does he quote the Apostle copiously, he often shows real penetration into Paul’s thought . It is quite a different matter to quote a plethora of texts than it is to choose exactly the right text to make your point. At times, Smaragdus displays both of these behaviors, and no doubt the second helps us to forgive the first.

None of this is to imply that Smaragdus was a critical biblical scholar. He was a man of his time, and that time was most emphatically not our time. Consequently, he employs methods that are unacceptable to the contemporary scholar. For example, he blithely mixes Old Testament and New Testament proof-texts, and sometimes neither actually per-tains to his point.

But it would not be right to leave the impression that Smaragdus’ Commentary is primarily of the biblical variety. In fact, he mostly calls on other monastic writers to be his witnesses. In doing so, he is pri-marily relying, not on his lectio divina, but rather on a specific source book, the Concordia Regularum.9 This remarkable document, compiled by Benedict of Aniane as a preparation for the Synod of Aachen, con-tained texts from the whole monastic tradition which are lined up with the chapters of the Rule of Benedict. Benedict of Aniane did this to show that Benedict of Nursia is fully consonant with the mainstream of the monastic tradition.

For his part, Smaragdus makes full use of the Concordia in com-menting on most chapters of the RB. At times, his work is a veritable tissue of passages from the CR. It is not reasonable, however, to accuse

9. PL 103:701-1380.

Terrence Kardong 5

Smaragdus of lack of originality because he had no wish to be origi-nal. He often allows the great monastic Rules to form a comment on Benedict’s legislation without making much effort to show the nuances between what they say and what Benedict says. The modern reader can easily do that, however, and so Smaragdus’ work affords us an accessible form of the Concordia Regularum, a document that prob-ably will never be translated.10 Moreover, Smaragdus makes judicious selections from the CR, which can itself be quite repetitious.

In places like the Prologue, where the CR has little to contribute, Smaragdus reveals his own preferences among the monastic Fathers. To put it succinctly, they are not pre-Benedictine but closer to Smaragdus’ own day. Isidore of Seville lived only about a century before the gothic abbot, whereas great monastic authors such as Basil and Augustine lived almost five centuries earlier. Gregory the Great is a bit older than Isidore, but Smaragdus loved him dearly and even more than he did Isidore. It could well be that Gregory simply has a spiritual sensibility more congenial to this early medieval author.

But even if Smaragdus did a great deal to make known the monastic parallels lying behind the Rule of Benedict, his work rests squarely on that of Benedict of Aniane. It is the latter, not the former, who must be reckoned a great monastic scholar. Not only did he produce a con-cordance of the ancient Rules in his Concordia, he also gathered all the Rules he could find into a compendium entitled Codex Regularum.11 Indeed, if it were not for Benedict’s meticulous collection of earlier texts in preparation for Aachen, we would probably know little or nothing about these documents.

Since Smaragdus makes such heavy use of the Concordia, we might expect that he would be equally dependent on the Acta of the Synod of Aachen. We have noted that he does quote it—twice—but he could have quoted it a great deal more. He does, it is true, quote some of the documents that are closely connected with that synod.12 But perhaps he had reservations about some of the regulations of Aachen. In this,

10. I published a sample of the Concordia in English (RB 36) in the American Benedictine Review, 57:3 (September 2006) 320-38.

11. PL 103: 393-702. 12. According to the index of Spannagel and Engelbert (p. 369), the following

Aachen documents are cited by Smaragdus (the pages in CCM 8 are given in brackets): Statuta Murbacensia 19 [203], 23 [283] (actually [283]); Synodi Primae

6 Commentary on the Rule of Saint Benedict

he was not alone, for many of the abbots of Europe dragged their feet in implementing the decrees.

Given Smaragdus’ close adherence to the monastic tradition em-bodied in the Concordia Regularum, it is not surprising that he normally takes a rather conventional and moderate view of the Rule of Benedict. Nevertheless, there are instances where he brings in some rather sur-prising collateral material to make his point.13 While he certainly was not a radical or revolutionary thinker, he was capable of thinking for himself. Nothing in his commentary approaches modern critical- historical exegesis; yet he does form a solid basis for all subsequent commentaries on the Rule of Benedict.

Finally, can we say that in his commentary Smaragdus reveals any particular theological biases or tendencies? Certainly he is not given to elaborate theoretical elaboration. Most monastic legislators (with the exception of the Master) are not. But the abbot of St-Mihiel still has at least one theological theme that he discusses more than once, and that is eschatology. Of course, there are many aspects of the Last Things that can exercise a christian thinker, but Smaragdus’ favorite topic is heaven. Unlike many medieval commentators who seem obsessed by hell, the first commentator on the Holy Rule ‘looks forward with holy longing’ (RB 49.7) to eternity with God.

Assumption AbbeyRichardton, North Dakota

Aquisgranensis Acta 9 [283], 23 [203]; Synodi Primae Aquisgranensis Decreta Authentica 25 [283], 28 [203]; Synodi Secundae Aquisgranensis Decreta Authentica 14 [283].

13. I discuss a surprising text of Gregory the Great utilized in ‘Expositio in RB 2: “If you have clasped hands”,’ forthcoming September 2007 in The American Benedictine Review.

Terrence Kardong 7

The expositio and monastic reform at Ci∆teaux

Daniel Marcel LaCorte

IN THE YEAR 1957, Jean Leclercq published The Love of Learning and the Desire for God, directing those interested in monastic his-tory to investigate the writings of Smaragdus of Saint Mihiel for

his literary contributions to monastic culture.1 Leclercq emphasized Smaragdus’ influence on monastic history once more in his article in An Introduction to the Medieval Mystics of Europe,2 drawing attention to Smaragdus’ contribution to monastic spirituality. In his introduction to the english translation of Bernard of Clairvaux’s On Precept and Dispensation, Leclercq once again identified Smaragdus as a particu-larly important influence on the cistercian understanding of and devo-tion to the Rule.3 A careful reading of Smaragdus’s Expositio in regulam S. Benedicit provides abundant evidence of Leclercq’s insight into the thought and spirituality of this carolingian reformer.4

Centuries after his own death, Smaragdus’ commentary provided support for the early cistercian reformers in several key aspects of their

1. Jean Leclercq, The Love of Learning and the Desire for God: A Study of Monastic Culture, trans. Catharine Misrahi (New York: Fordham University Press, 1957, reprint, 1982) 45-47.

2. Jean Leclercq, ‘Smaragdus’, trans. John J. Mellerski in Paul E. Szarmach, ed., An Introduction to the Medieval Mystics of Europe (Albany: State University of New York Press, 1984) 39.

3. Jean Leclercq, ‘Introduction’ to On Precept and Dispensation, Bernard of Clairvaux: Treatises 1 (Spencer-Kalamazoo-Shannon, 1972) 73-104, here 83. In support of his assertion Leclercq cites Idlefons Herwegen, Studien zur benediktinischen Professformel, vol. 2: Geschichte der benediktinischen Professformel (Münster: Aschendorff, 1912) 64.

4. A. Spannagel-P. Engelbert, Smaragdi Abbatis Expositio in Regulam S. Benedicti in CCM 8 (Siegburg: Schmitt, 1974). On Smaragdus in general see: Jean Leclercq, ‘Smaragdo’, Dizionario degli Istituti di Perfezione 8 (1988) 1583-84; and my ‘Smaragdus of Saint-Mihiel: Ninth-Century Sources for Twelfth-Century Reformers’, Cistercian Studies Quarterly 41 (2006) 273-90.

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reform. Smaragdus’ words strengthened and elucidated their interpre-tation of monastic poverty and solitude, the internal struggles and joys of the contemplative life, and their renewal of the role of an intimate abbot in spiritually nourishing his community. From carolingian to anglo-saxon and iberian monasteries, down through the cistercian re-formers and beyond, Smaragdus’ commentary provides valuable in-sight and balanced advice on the benedictine life.

baCkground

Smaragdus is thought to have come from Aquitania and thus to have been steeped in visigothic culture.5 Both Charlemagne and Louis the Pious employed Smaragdus in various capacities related to the re-form of the Empire and for his service he received the abbatial of-fice in the monastery of Saint-Mihiel-sur-Meuse, a royal monastery in Lotharingia, around 814. Prior to his abbatial appointment, he pro-duced Liber in partibus Donati, a text on grammar written in the first decade of the ninth century.6 Smaragdus next, in 809, wrote the Via regia as a manual for a christian prince.7 In that same year, he provided support for Charlemagne’s position on the so-called filioque question in a treatise on the subject.8 Soon afterwards, in 812, Smaragdus pro-

5. A. Spannagel-P. Engelbert, Smaragdi Abbatis Expositio in Regulam S. Benedicti (Siegburg: Schmitt, 1974) CCM 8:xxv; Jean Leclercq, ‘Smaragdus’, trans. John J. Mellerski in Paul E. Szarmach, ed., An Introduction to the Medieval Mystics of Europe: fourteen original essays (Albany, New York: State University of New York Press, 1984) 37.

6. David Barry, ‘Smaragdus of St. Mihiel and his Commentary on the Rule of St. Benedict’, Tjurunga 36 (1989) 4.

7. M. L. W. Laistner, ‘The Date and the Recipient of Smaragdus’ Via regia’, Speculum 3 (1928) 392-97. Jasmijn Bovendeert, ‘Royal or Monastic Identity? Smaragdus’ Via regia and Diadema monachorum reconsidered’ in Rob Meens, C. Pössel, Philip Shaw, eds., Texts and Identities in the Early Middle Ages (Vienna: Österreichische Akademie der Wissenschaften, 2006) 239. See also Otto Eberhardt, Via Regia: Der Fürstenspiegel Smaragds Von St. Mihiel und seine literarische Gattung (Munich:Wilhelm Fink Verlag, 1977) 224-63, who argues that Charlemagne was the intended recipient of the Via Regia.

8. PL 105:239-276. See David Ganz, ‘Theology and the Organization of Thought’ in The New Cambridge Medieval History II, edited by Rosamond McKitterick (Cam-

10 Commentary on the Rule of Saint Benedict

duced the Expositio Libri comitis, a companion piece to aid priests in saying the Mass.9 All these efforts culminated in 817 in his two texts on the monastic life, his Diadema monachorum and the Expositio in Regulam Sancti Benedicti.

Working within the reforming milieu of the ninth century, Smaragdus’ two texts on monastic life were a response to the reform efforts initiated by Charlemagne and continued by his son Louis the Pious. This imperial influence would not only transform the Empire but also significantly affect the history of monasticism. The goals of carolingian ecclesiastical reform were articulated in the great Admonitio generalis of 789. This Admonitio, Rosamond McKitterick writes, defines, ‘. . . a determined programme of ecclesiastical and intellectual reform. It can be recognized as a concentrated and conscious effort to build an unequivocally Christian realm’.10 Particularly important to monas-tic reform were capitularies issued by a 794 Synod of Frankfurt. The synod covered a variety of matters of general concern to the Church, and among them monastic life in the Empire received significant at-tention.11 Arguably the most profound reform effort to affect monas-ticism came from Louis the Pious’ councils of Aachen of 816 and 817, which established that The Rule of Saint Benedict would become the Rule for the Holy Roman Empire. The Monastic Capitulary of 817 requires that ‘abbots scrutinize the Rule word for word, in order to

bridge: Cambridge University Press, 1995) 766; and R. G. Heath, ‘The Western Schism of the Franks and the Filioque’, Journal of Eccelsiastical History 23 (1974) 97-113.

9. Souter has written several articles on the Libri Comitis; see: ‘Contributions to the Criticism of Zmaragdus’s Expositio Libri Comitis’, Journal of Theological Studies 9 (1908) 584-97; idem, ‘Further Contribution to the Criticism of Zmaragdus’s Ex-positio Libri Comitis’, JTS 23 (1922) 73-76; idem., ‘A Further Contribution to the Criticism of Zmaragdus’s Expositio Libri Comitis’, JTS 34 (1933) 46-47.

10. The original Admonitio of 789 can be found in the MGH, Capitularium 1: 52-62, and is the basis for the entire Carolingian reform and the texts supporting it. The second part insists on the instruction of both clergy and laity in this reform. Rosamond McKitterick, The Frankish Church and the Carolingian Reforms, 789–895 (London: Royal Historical Society, 1977) 1-19.

11. See H.R. Loyn and John Percival, The Reign of Charlemagne: Documents on Carolingian Government and Administration (New York: St. Martin’s Press,1975) 56-60. For the Carolingian Reforms see: Rosamond McKitterick, The Frankish Church and the Carolingian Reforms, 789-895 (London: Royal Historical Society, 1977).

Daniel M. LaCorte 11

understand it well, and with their monks let them endeavor to practice it’.12 This statute provided Smaragdus with the motivation to produce his commentary, the earliest surviving commentary, on the Rule of Saint Benedict.13 Glossing each line of the Rule, Smaragdus sometimes expounded a particular word or phrase to develop a deeper under-standing of Benedict’s commands.

In response to the reforming statutes of 817, Smaragdus again took pen in hand to write the Diadema monachorum as a companion to Benedict’s Rule. And he recommended that ‘. . . just as it is the cus-tom of monks that they should read a chapter of the Rule of Benedict in the morning every day, we would like a chapter of this book to be read in the evening.’14

These two texts provide definitions of monastic practices while at-tempting to fill the lacunae in the Rule for those unaccustomed to the life. Both the Expositio and the Diadema illustrate Smaragdus’ under-standing of the monastic ascesis: the various physical and spiritual ex-ercises, prayer and meditation, and the role of the abbot as outlined in the Rule. A ‘more complete analysis of prayer begins in the Carolingian period’, Bernard McGinn explains, ‘and Smaragdus participated in this examination and articulation of the spiritual life’.15

12. See Capitula Aquisgranensia I, Consuetudines Monasticae 3 (Monte Cassino, 1907) 116 and also Semmler, Corpus Consuetudinum Monasticarum I (1963) 451-68; 471-81.

13. The commentary traditionally attributed to Paul the Deacon or Paul Warne-frid is by Hildemar of Corbie, dated to c.845-850. Alan Bernstein, ‘Tristitia and the Fear of Hell in Monastic Reflection’, in Continuity and Change: The Harvest of Late Medieval and Reformation History, Robert J. Bast and Andrew C. Gow, eds. (Leiden: Brill, 2000) 196; see especially Klaus Zelzer, ‘ Von Benedikt zu Hildemar: Zu Text-gestalt und Textgeschichte der Regula Benedicti auf ihrem Weg zur alleingeltung’, Frühmittelalterliche Studien 23 (1989) 112-130; especially 127; see also his ‘Überle-gungen zu einer Gesamtedition des frühkarolingischen Kommentars zur Regula S. Benedicti aus der Tradition des Hildemar von Corbie’, Revue Bénédictine 91 (1981) 373–82.

14. Smaragdus, Diadema monachorum; PL 102:593D: Et quia mos est monachorum,ut regulam beati Benedicti ad capitulum legant quotidie matutinum: volumus ut iste libellus ad eorum capitulum quotidie legatur vespertinum.

15. Bernard McGinn, The Growth of Mysticism (New York: The Crossroad Publish-ing Company, 1996)124.

12 Commentary on the Rule of Saint Benedict

HistoriCal impaCt

The number of extant copies of Smaragdus’ texts demonstrate his au-thoritative popularity and explain his influence on succeeding gen-erations of monastics. We know of one hundred twenty surviving manuscripts of the Diadema monachorum,16 and forty-four surviving manuscripts of Smaragdus’ Expositio, several of them from twelfth-century libraries.17 Two come from anglo-saxon England, a number from the continent, and, notably, one from twelfth-century Clairvaux.18 Smaradgus clearly influenced the late tenth-century Aelfric, who pro-duced a Saxon grammar and glossary, and listed Smaragdus among his sources.19 Leclercq insists that Smaragdus had a lasting influence in Spain, particularly in the tenth and eleventh centuries, especially through the Diadema and the Expositio.20 Fidel Rädle, the author of the single best study on Smaragdus, stresses that Smaragdus had the status of being a valuable and credible source for the carolingian reforms and thus a valuable resource to future generations.21 Smaradgus’ influence as an authority on monastic life provided valuable assistance to a variety of monastic houses as they formulated their interpretation of the Rule.

Cîteaux and tHe ‘new monastery’

As the twelfth century dawned, the Cistercians, like other Benedictines, found support in Smaragdus’ works, not only in their understanding

16. McGinn, Growth of Mysticism (above, n.15) 124, note 20. See especially, A. Spannagel-P. Engelbert, Smaragdi Abbatis Expositio in Regulam S. Benedicti (Siegburg: Schmitt, 1974) CCCM 8: XXV-XXVII.

17. A. Spannagel-P. Engelbert, Smaragdi Abbatis Expositio in Regulam S. Benedicti (Siegburg: Schmitt, 1974) CCM 8:XV-XX.

18. André Vernet, La Bibliothèque de l’abbaye de clairvaux du XII au XVIII siècle (Paris: Editions du Centre national de la recherche scientifique, 1979) 133, no 550. For the Anglo-Saxon copies see: Michael Lapidge, and M. Winterbottem, Wulfstan of Winchester: The Life of St. Aelthelwold (Oxford, 1991) liii.

19. Joyce Hill, ‘Aelfric and Smaragdus’, in Michael Lapidge, ed., Anglo Saxon England (Cambridge University Press, 1992) 21:203.

20. Leclercq, in An Introduction to Medieval Mystics’ (above, n. 2) 39.21. See Fidel Rädle, Studien zu Smaragd von Saint-Mihiel, Medium Aevum. Philolo-

gische Studien 29 (Munich: Wilhelm Fink, 1974) 120-27.

Daniel M. LaCorte 13

of the life according to the Rule, but particularly within their spir-ituality. Attempting to uncover the original motivations behind the cistercian reform, scholars have focused on the founders’ interpreta-tion of the Rule.22 The twelth-century historian Orderic Vitalis records that Robert of Molesme studied the Rule of Benedict alongside other teachings, better to understand the original context and meaning of the Rule. Ordericus writes:

After some years, he studied carefully the Rule of St. Benedict, and also having examined writings of other holy fathers, he gathered the brothers and addressed them thus: ‘My dearest brothers, we have professed according to the Rule of our Holy Father Benedict. But, it seems to me, that we do not hold to it in its integrity’.23

While the founders insisted on observing the Rule more literally than their contemporaries, they also used the Rule, as Louis Lekai has pointed out, ‘with remarkable liberality and this suggests that the Cistercians used these other authorities to help them emphasise their particular goals’.24 William of Malmesbury reports that the would-be reformers sought to justify their interpretation of the Rule by impanel-ing a committee to uncover its true intentions. William writes:

22. Jean Leclercq, “The Intentions of the Founders of the Cistercian Order,” Cistercian Studies series 4 (1969) 23-61; Louis Lekai, “Motives and Ideals of the Eleventh-Century Monastic Renewal,” Cistercian Studies series 4 (1969) 3-20; Leclercq, “Motives and Ideals of the Eleventh-Century Monastic Renewal” in M. Basil Pennington, ed., The Cistercian Spirit: A Symposium in Memory of Thomas Merton, Cistercian Studies series 3 (1970) 27-47; Louis Lekai, “The Rule and the Early Cister-cians,” Cistercian Studies series 5 (1970) 243-51; see Lackner, Bede K., The Eleventh-Century Background of Cîteaux, Cistercian Studies series 8 (Washington, D.C.: Cistercian Publications, 1972) 249-63.

23. Ordericus Vitalis, Historia Ecclesiastica, 3:8; PL 188:637A: Post aliquot annos, Sancti Benedicti Regulam diligenter perscrutatus est, aliorumque sanctorum documentis Patrum perspectis, convocans fratres, sic affatus est: «Nos, fratres charissimi, secundum Normam sancti Patris Benedicti professionem fecimus. Sed, ut mihi videtur, non eam ex integro tenemus.

24. Louis J. Lekai, ‘Ideals and Reality in Early Cistercian Life and Legislation’ in John R. Sommerfeldt, ed., Cistercian Ideals and Reality, Cistercian Studies series 60 (1978) 5.

14 Commentary on the Rule of Saint Benedict

Therefore, two of the fraternity, of equal faith and learning, were elected. Who, representing the community, were to dis-cover the intention of the founder’s Rule; and when they had discovered it, to propound it to the rest.25

Only an handful of commentaries can have been available to the monks at Molesme at the time. Several ninth-century commentaries on the Rule existed, including Hildemar’s Tractatus in Regulam S. Benedicti, but this last was rare and not likely to have been accessible at Molesme.26 Two important sources were, however, surely accessible to the monks at Molesme: Benedict of Aniane’s Concordia Regularum, and Smaragdus of Saint-Mihiel’s Expositio. The Concordia by Benedict does not com-ment on the Rule; instead it is a compilation which compares each passage of the Rule with a corresponding passage from one or more of the twenty-six Rules he had collected. And while the Cistercians also owned Benedict of Aniane’s Penitential,27 a far more helpful gloss on the Rule was Smaragdus’ Expositio, with its line-by-line commentary on the Rule. This was likely the chief source used by the committee appointed by Robert.

There is more compelling evidence to suppose that Smaragdus’ work assisted the monks assigned to Robert’s committee. Jean Leclercq has shown that the Expositio contains the formula adopted by

25. Gesta Regum Anglorum, 4: PL 179:1288B: Ita duo fratres electi, in quibus scientia litterarum cum religione quadraret, qui vicaria collatione, auctoris regulae voluntatem inquir-erent, inquisitam aliis proponerent.

26. The commentary traditionally attributed to Paul the Deacon or Paul Warnefrid was, in fact, by Hildemar of Corbie, and is dated to c.845-850. Alan Bernstein, ‘Tristitia and the Fear of Hell in Monastic Reflection’, in Robert J. Bast and Andrew C. Gow, eds., Continuity and Change: The Harvest of Late Medieval and Reformation History (Leiden: Brill, 2000) 196; see especially Klaus Zelzer, ‘ Von Benedikt zu Hildemar: Zu Textgestalt und Textgeschichte der Regula Benedicti auf ihrem Weg zur alleingeltung’, Frühmittelalterliche Studien 23 (1989) 112-130; especially 127; see also his ‘Überlegungen zu einer Gesamtedition des frühkarolingischen Kommentars zur Regula S. Benedicti aus der Tradition des Hildemar von Corbie’, Revue Béné-dictine 91 (1981) 373–82. M. Alfred Schroll, Benedictine Monasticism as Reflected in the Warnefrid-Hildemar Commentaries on the Rule, Studies in History, Economics, and Public Law, 478 (New York: Columbia University Press, 1941).

27. Leclercq cites ‘Les cisterciens et S.Benoît d’Aniane’ in Analecta Sacri Ordinis Cisterciensis, 7 (1951) 63-64.

Daniel M. LaCorte 15

the Cistercians for profession:28 the cistercian vow of ‘my stability, my conversion of habits, and my obedience according to the Rule of Saint Benedict . . . . ’29

otHer influenCes

The reforming Cistercians are best remembered for their revitaliza-tion of the benedictine principles of manual labor and prayer guided by an abbot who was both autonomous within his own monastery and subject to review and correction by his pater abbas. The renewal of the abbatial office and establishment of a life of work and prayer lived in fraternal charity formed the central thrust to the cistercian reform. Smaragdus’ Expositio provided an explication of these elements of the monastic life which assisted the reforming efforts of the early Cistercians.

Labor

Smaragdus’ view of the Rule’s requirement of labor as a way to gain control over the unruly body, and thus limit the distractions it often presented to prayer, paralleled the cistercian attitude on the necessary interrelationship between physical and spiritual exercises at the heart of the contemplative life. In the Expositio Smaragdus writes that many

28. Jean Leclercq, ‘Introduction’ to On Precept and Dispensation, CF 1 (Spencer, Massachusetts: Cistercian Publications, 1970) 83. Leclercq cites in support of his assertion Ildefons Herwegen, Studien zur benediktinischen Professformel (Munster:Aschendorff, 1912) 64. See also Leclercq, ‘Saint Bernard and the History of Mo-nastic Obedience’, trans. G. Gärtner, in Cistercian Studies Quarterly 3 (1968) 207-234.

29. Cistercian formula is: ‘Ego Frater N. Promitto stabilitatem meam, et conversionem morum meorum, et obedientiam secundum Regulam S. Benedict abbatis. . . . ’(PL 66:829d). Smaragdus’s commentary on RB 58.17 (Expositio CCM 8:295) has: Promittat autem et dicat hoc modo: Ego ille in hoc monasterio sancti illius promitto stabilitatem meam et conversationem morum meorum et oboedientiam secundum regulam sancti Bene-dicti coram deo et sanctis eius [emphasis mine]. In RB 58.17, Benedict’s words are: . . . promittat de stabilitate sua et conversatione morum suorum et oboedientia. . . ; Fry: 268.

16 Commentary on the Rule of Saint Benedict

evils come through idleness, and he therefore exhorts monks ‘. . . not to desire idleness, but through sincere agreement in unity, each one should prevail over idleness and labor’.30 Fasting, a kind of labor, brings with it spiritual gifts. Smaragdus writes: ‘Indeed, there are gifts from fasting, the hidden mysteries of heaven, privately the secrets of the divine are revealed to man.’31 In another place Smaragdus associates Vigils, an-other kind of labor, with prayer. Keeping vigils provides a particularly beneficial occasion for fruitful prayer. Smaragdus chooses an intimate image, that of Christ’s marriage bed, to develop his concept of the spiritual union of the soul with the Lord: ‘Christ the beloved, does not share his bed with carnal desires, but with saintly works, sacred vigils and frequent prayers. Christ is not found in the torpor of sleep but in vigilant prayer.32 The association of this nuptial image with fasting in-dicates the spiritual importance of these physical exercises. To remove distracting vices from the soul a monk must assiduously apply all effort to the physical activities of work, fasting, and vigils. Such efforts yield a special union with God. The Cistercians would have appreciated this particular image.

Lectio

In structuring their horarium the Cistercians allowed ample time for the meditation type of prayer known as lectio divina.33 Smaragdus’ counsel on lectio divina clearly supports this aspect of the Rule, which the Cistercians made central in their renewal. Smaragdus was, in fact, only one of the many writers of the carolingian period who, working towards a reformation of monastic life, produced treatises emphasizing

30. Expositio 48.1; CCM 8:271: In desideriis est omnis otiosus; et Multa mala excogitat otiositas. Hortamur ergo fratres ut otium non ametis, sed per sincerum unanimitatis consensum unusquisque ut praevalet sic laboret.

31. Expositio 8; CCM 97: Per jejuniorum namque dona, et coelestium mysteriorum oc-culta, et divinorum secretorum homini revelantur arcana.

32. Expositio 8; CCM 8:195: Non enim in lectulo carnalium voluptatum dilectus Christus invenitur, sed in laboribus sanctis, excubiis sacris et orationibus invenitur crebris, non in somni torpore, sed in vigiliarum oratione. . . .

33. See my ‘Bernard of Clairvaux: On Art and Beauty’, Cistercian Studies Quarterly 29:4 (1994) 451-70.

Daniel M. LaCorte 17

the importance of monastic lectio.34 Smaragdus’ several works demon-strate his love of imagery, etymology, and analogy, and, logically, his monastic spirituality finds its source—in true Carolingian fashion—in the Bible itself.35 In what he wrote on prayer, meditation, and con-templation, Smaragdus would have found a ready audience among the Cistercians as they crafted their renewed life according to the Rule.

The Abbot

The renewal of monastic life in the ninth century had brought with it a re-evaluation of the role and duties of the abbot. Benedict of Aniane and his student Smaragdus of Saint-Mihiel witness to an attempt to reinvigorate the abbatial office after it had fallen into decline under the Reichtskirche system. Three centuries later, the Cistercians shared similar goals. At the height of its influence, Cluny had an abbot who directed a federation of monastic houses from the mother abbey, with the priors of local monasteries guiding daily life. The familiar spiritual shepherd, father, and teacher described in the Rule no longer existed in that system.

Smaragdus’ understanding of an abbot as a personal spiritual guide found echo at Cîteaux. Pierre Salmon writes of the reform begun at Cîteaux: ‘Each Cistercian monastery has its abbot who leads the life of the monks and . . . is no longer the high lord and prelate of pre-vious times’.36 The Cistercians, like Smaragdus and the Carolingians

34. Alcuin of York, Hrabanus Maurus, and Theodulphus of Orleans also each produced texts reflecting the spirituality of the age. See Rosamond McKitterick, The Frankish Church and the Carolingian Reforms, 789-895 (London: Royal Historical Society, 1977) esp. 53, 83, 89, 97, 168.

35. See Celia Chazelle and Burton Van Name Edwards, eds., The Study of the Bible in the Carolingian Era (Turnhout, Belgium: Brepols Publishers, 2003); Bernice M. Kaczyniski, ‘Edition, Translation, and Exegesis: The Carolingians and the Bible’, in Richard E. Sullivan, ed., ‘The Gentle Voices of Teachers’: Aspects of Learning in the Caro-lingian Ages (Columbus: Ohio State University Press, 1995) 171-185; Jean Leclercq, ‘Smaragde et la grammaire chrétienne’, Revue du Moyen-Age Latin 4 (1948) 15-22; André Wilmart, ‘Smaragde et le Psautier’, Revue Biblique 31 (1922) 350-60; J. M. Wallace-Hadrill, Early Germanic Kingship in England and on the Continent (Oxford: The Clarendon Press, 1971) 25-26.

36. Salmon, The Abbot in Monastic Tradition, 60-61.

18 Commentary on the Rule of Saint Benedict

before them, attempted to reestablish an intimate personal contact between the abbot and the members of the community. Smaragdus aimed to reestablish the spiritual father of the monastic community, yet we see his direct and explicit influence on cistercian reformers.37 When Smaragdus analyzes Chapter Two of the Rule, ‘On the Abbot’, he begins by commenting on the title, ‘What sort of man should the abbot be’. And he answers:

He ought to be good. He ought to have those qualities which the apostle describes, saying that he is to be blameless, as a minister of God, not proud, quick-tempered, not given to wine and beatings, not desirous of dishonorable profit. But he should be hospitable, gentle, sober, just, holy, continent [Ti 1:7-9] so that he might be able to preach sound doctrine and dispute with those who argue against him.38

The qualities that make a man acceptable as abbot, Smaragdus teaches, are those which Paul considered important in any of God’s ministers. Smaragdus’s abbot is not above the Rule. And, while he has authority, he can not be unrealistic in his demands nor lax in his own observance.

37. See Bernard of Clairvaux, SC 41.5 (SBOp 2:31; CF 7:208), SC 10.2 (SBOp 1:49; CF 4:61-62); SC 23.2 (SBOp 1:140; CF 7:26-27); Aelred of Rievaulx, Oner 1 (PL 195:397D). See my ‘Smaragdus of Saint-Mihiel: Ninth-Century Sources for Twelfth-Century Reformers’, Cistercian Studies Quarterly 41 (2006) 273-90; and also ‘Magister and Pater in the Thought of Bernard of Clairvaux and Aelred of Rievaulx’, in Truth as Gift: Studies in Cistercian History presented to John R. Sommerfeldt, eds. Marsha Dutton, Daniel M. LaCorte, and Paul Lockey, Cistercian Studies series 204 (Kalamazoo, Michigan: Cistercian Publications, 2004) 377-406; and John R. Sommerfeldt, ‘Bernard of Clairvaux’s Abbot: Both Daniel and Noah’, in John R. Sommerfeldt, ed., Bernardus Magister [Papers Presented at the Nonacentenary of the Birth of Saint Bernard of Clairvaux, Kalamazoo, Michigan, Sponsored by the Institute of Cistercian Studies, Western Michigan University, 10-13, May 1990, 355-62], Cistercian Studies series 135 (Kalamazoo: Cistercian Publications-Saint-Nicolas—lès-Cîteaux:Cîteaux: Commentarii Cistercienses, 1992) 225-38.

38. Expositio 2.1; CCM 8:61: ‘Qualis debeat abbas esse’. . . Bonus utique; talis qualem apostolus discribit dicens sine crimine, sicut dei ministrum, non superbum, non iracundum, non vinolentum, non percussorem, non turpis lucri cupidum; sed hospitalem, benignum, so-brium, iustum, sanctum, continentem, ut potens sit et exhortari in doctrina sana, et eos qui contradic*nt arguere.

Daniel M. LaCorte 19

The abbot should ‘. . . first, watch carefully his own good actions . . . and let him always cultivate upright actions. . . . ’ 39 Teaching through actions provides, in addition to preaching, a living example to the community. When the Rule cautions that ‘. . . ’ everything the abbot teaches should be like the leaven of holiness that permeates the minds of his disciples’,40 Smaragdus glosses this by focusing on the word fermentum, leaven. The word fermentum, he thought, comes from fervore, fervor or something that causes excitement, as yeast excites the sponge that seems to boil up. Fermentum, he writes:

. . . takes its name from ‘a passion’ (fervore). Because used in this way, it signifies desire, in the place of love, because desiring divine justice excites the minds of students and inflames them. Until it produces the perfection of love in many of them. So let the abbot never desire to love himself more than love of God. Therefore, the abbot should sprinkle his justice and doc-trine with the leaven of caritas into the minds of the monks, so that they never delight in temporal things, that they not delight in vanity, nor desire transitory things, but always love divine things, and holding fast to justice and their own redemp-tion, let them hasten to ascend to the heavenly fatherland.41

From the just and sound teaching of the abbot, love should grow. The importance of prudent dispensations, as well as the loving at-tention which the abbot must demonstrate in building a community united in love, accentuate the important spiritual role of the abbot. The early Cistercians seized on this dimension of the monastic life, which they found communicated through Smaragdus.

39. Expositio 2:11-12; CCM 8:65: . . . prius in studio bonae actionis sempetipsum evigilet: prius semper sublimia facta exerceat, et tunc ad bene vivendum alios sollicitos reddat. . . .

40. RB 2.5.41. Expositio 2:5; CCM 8:62-63: Fermentum enim a fervore nomen accepit. Quod hoc

in loco charitatis significat dilectionem, quae ad amorem divinae justitiae fervere facit, et excitat mentes; donec ad tantam eos dilectionis perfectionem perducat: ut nihil eis, praeter creatorem suum diligere libeat. Ergo jussio, vel doctrina abbatis in monachorum mentibus fermentum debet conspergere charitatis, ut nihil terrenum sapiant, nihil vanum diligant, nihilque caducum concupiscant; sed divinam semper amantes, tenentesque justitiam ad Redemptorem suum, et ad supernam festinent conscendere patriam.

20 Commentary on the Rule of Saint Benedict

In this community of fraternal love, Smaragdus advises the benedic-tine abbot to provide loving correction, and always to have the proper motivation in correcting his brethren.

With respect to this strictness. It is not that [the abbot] should be hated, or cause terror, but it is necessary to have within himself ‘a devoted father’, to reveal his affection . . . he should advance love as a devoted father, just as a strict teacher pru-dently corrects errant students, and a devoted father’s love motivates one to do well.42

In this way Smaragdus seeks to eliminate tyrants in the abbatial chair and to remove fear of the authority figure.

Smaragdus deviates from Benedict’s model slightly by combining discipline with paternal love. In Smaragdus’ view, the abbot’s motiva-tion in giving correction must be that of a father who loves his child, but who also loves justice:

Indeed, the abbot is a father and he should nourish in a paternal way, all who are his sons. He should love in a paternal way, and when it is necessary he should, in a paternal way, chastize, re-prove, implore, and when necessary reproach by rebuking—and if necessary, to cauterize with excommunication or scourge with a switch. He should do this not vindictively, nor with hatred of the soul but as a father, with the love of justice. And because the Just Lord loves justice, the abbot who in the monastery is seen to hold his place, should love to do justice.43

42. Expositio 2:24; CCM 8:72: Quod dirum, id est, quia terror non odium, sed habere in se pii patris necesse est ostendat affectum. Non enim in delinquentes discipulos terror de odii fomite, sed de pii patris procedere debet amore. Ut errantes magistri terror providus corrigat, et bene agentes pius patris amor refoveat.

43. Expositio 2:11-19; CCM 8:61: . . . id est pater. Si enim pater est, paterno more filios, id est, monachos suos nutriat, paterno more diligat, et cum necesse fuerit, paterno more castiget, arguat, obsecret, et cum increpatione corripiat. Et si necessario excommunicationis cauterium, vel virgarum adhibuerit flagellum, non animi odio, sed hoc faciat amore paterno, non causa vindictae, sed amore justitiae. Scriptum est enim: Juste quod justum est exsequeris [Deut. XVI]. Et quia justus Dominus justitiam diligit, abbas, qui in monasterio ejus vices videtur agere, justitiam debet amare.

Daniel M. LaCorte 21

22 Commentary on the Rule of Saint Benedict

While Smaragdus acknowledged the responsibility of the abbot in maintaining discipline, he also knew that the abbot’s internal disposi-tion should be one of love. Reflection on this aspect of the abbot’s role helps check any tendency to anger. This love provides the motivation for the abbot’s every action, and this same love will bind the com-munity to its leader. The abbot’s means and the end towards which he guides his monks are one and the same–love.

Finally, Smaragdus adds a new image, one that was to provide an important model to the cistercian reformers:

The abbot ought to contain, in one and the same person, the inner feelings of a pious mother and the severe strictness of a father, so that those whom he nourishes with a motherly love he should also correct with the strictness of a father. And those to whom he offers the breasts of a mother, for suckling, he should also keep under a father’s discipline. 44

Smaragdus’ image of the abbot kindly nursing his monks at his breast builds on an image originally presented in Saint Gregory’s Pastoral Care: ‘[t]he kindly mother and father exhibit discipline’.45 Smaragdus emphasizes an intensely intimate relationship between the abbot and his monks. This may be Smaragdus’ most important offering to the authority structure of Benedictine monasticism. This image of the ma-ternal abbot is unique, and was incorporated by Bernard and other Cistercians writers of the twelfth century.46 Bernard surely had access to Smaradgus’ text when he wrote of the abbot: ‘We must return to the breasts of the bride and show how both they and their milk differ. And you may see her unhesitatingly nourishing her little ones with the milk of these full breasts, from one the milk of consolation, from

44. In una eademque abbatis persona et pia matris viscera et districta patris debet inesse censura, ut quos amore nutrit materno, corrigat rigore paterno, et quibus matris sugenda praebet ubera, sub patris teneat disciplina. Expositio 2.30; CCM 8:74.

45. See Gregory, Regulae Pastoralis Liber 2.6; PL 77:38A. 46. See note 18 above, and André Wilmart, ‘L’ancienne bibliothèque de Clairvaux’,

Collectanea 11 (1949) 101-127; 300-307. For a study, see Caroline Walker Bynum, Jesus as Mother: Studies in the Spirituality of the High Middle Ages (Berkeley, California: University of California Press, 1982) 129.

the other that of encouragement, according to the need of each.’47 It is reasonable to assert that Smaragdus provided the maternal metaphors later used by the Cistercians as they sought to reassert the spiritual role of the resident abbot in their renewed monastic communities.48

Before deciding to leave for ‘the wilderness’ of Cîteaux, the early monks at Molesme scoured the Rule and the accounts of the early desert fathers, as well as the writings of previous monastic reformers, in order to understand Saint Benedict’s intentions. Like other advocates of reform, the monks at Molesme brought to their investigations into the past the contemporary ideals of eremetical solitude, evangelical poverty, and an emphasis on the contemplative life. The early cister-cian pioneers utilized elements from all these sources to defend their interpretation of the Rule. Much of what they used to support their renewal of the benedictine life, the founders took from the writings of Smaragdus. In the absence of direct evidence, we can only assume that the abbot of Saint–Mihiel’s words on labor, fasting and vigils, read-ing, meditation, and contemplation were eagerly read by the nascent Cistercians, who would have identified with Smaradgus’ sensitivity to spiritual experience in a life balanced between prayer and manual labor. Smaragdus’ image of the abbot as nurturing mother and dedi-cated father provided the Cistercians with a model for the intimate, loving, and nourishing guide for the community that they modelled in their proprietary abbot. These twelfth-century reformers found in the works of the ninth-century reformer Smaragdus of Saint-Mihiel a bridge to the early desert fathers and other voices of authority who provided useful images for their contemporary goals.

Saint Ambrose UniversityDavenport, Iowa

47. SC 10.2 (SBOp 1:49; CF 4:61-62): Sed redeamus ad ubera sponsae, ac pro diver-sitate uberum, diversas et lactes species proponamus. Nam congratulatio quidem exhortationis, compassio vero consolationis lac fundit.

48. See my ‘Smaragdus of Saint-Mihiel: Ninth-Century Sources for Twelfth-Century Reformers’, Cistercian Studies Quarterly 41 (2006) 273-90.

Daniel M. LaCorte 23

The relevance of Smaragdus to modern monasticism

= Jean Leclercq

DOES SMARAGDUS HAVE any relevance today? Does a Commentary written in the ninth century still have some value over a thousand years later, at a time when monasti-

cism, like everything else, is still evolving? The fact is that this text has always proved to be useful. In order to find out whether it can still be so in our time, we must try to discern why, for eleven centuries, people have been keen to pass it on. In fact, not only has it been preserved, but it has been preserved in abundance: sixty-six manuscripts of it are known.1 They come from all epochs and from many parts of the West.

Smaragdus composed this Commentary at a time when the carolin-gian renewal was in full swing and in order to contribute to it. After the barbarians’ era, Charlemagne, and then his son Louis the Pious, had judged it indispensable for the good of their ‘Holy Roman’ Empire that monasticism, which was very widespread, should receive, if not an organization, at least a certain unity. Especially after the eighth century, monks had turned spontaneously to one Rule in preference to oth-ers, on the grounds that it came from the region of Rome, that city which remained the symbol both of ancient civilization and of the Catholic Church.2 The Benedictine Rule had imposed itself little by

1. The list of manuscripts is given in Smaragdi abbatis expositio in Regulam S. Bene-dicti, edd. Alfred Spannagel and Pius Engelbert, CCM 8 (Siegburg: Verlag Franz Schmitt, 1974) xv-xxii. In the course of the present article, references given in the text in brackets are to the pages, then to the lines, of this edition.

2. Joachim Wollasch, ‘Benedictus abbas Romensis. Das Römische Element in der frühen benediktinischen Tradition’, Tradition als historische Kraft. Interdisziplinäre Forschungen zur Geschichte des früheren Mittelalters, edd. Norbert Kramps et al. (Berlin-New York, 1982) 119-137; Pius Engelbert, ‘Regeltext und Romverehrung. Zur Frage der Regula Benedicti in Frühmittelalter’, Römische Quartalschrift für Christliche Altertumskunde und Kirchengeschicte 81 (1986) 29-60.

25

26 Commentary on the Rule of Saint Benedict

little. But the heritage of monasticism—of the East as well as of the West—prior to its composition had not been lost sight of. Smaragdus of Saint-Mihiel understood that the times required a synthesis of this Rule with the whole of the ancient heritage.

Much the same thing happened during subsequent renewals, gener-ally referred to as ‘reforms’. The Commentary of Smaragdus is attested in the tenth century in England—and especially in France at the time when spontaneous reforms forced their way through after the col-lapse of the carolingian structures and before the birth of the feudal system. In the eleventh century the text was known at Cluny; from there it passed into Spain, where Cluny was endeavoring to intro-duce some unity into monasticism as the Reconquest progressively freed the iberian peninsula from islamic domination; it is largely due to Smaragdus that the Rule was adopted there. The twelfth century was a period of intense vitality for monasticism; a diversification took its place within a profound unity.3 Both then and in the thirteenth and fourteenth centuries, Smaragdus continued to be transcribed, in particular in Lotharingia and in other regions of the Holy Roman Empire. In the fifteenth century there began to appear a series of spontaneous reforms which finished up grouping monasteries into Congregations; this is without doubt the epoch when the manuscripts of the Commentary were most numerous. In the age of the printing press, it was published in the sixteenth and seventeenth centuries, and again in the nineteenth.

Smaragdus was copied not only in monasteries of the traditional kind—later called ‘Benedictine’, but also in houses of the new ‘Orders’ which had appeared in the twelfth century: the Carthusians, and espe-cially the Cistercians; there was at least one copy of the Commentary in Clairvaux during the century of Saint Bernard.

In addition to the witness of manuscripts that have been preserved, there is that of the extracts cited from it in numerous spiritual writ-ings. Quotations from it had even been introduced into one of the rare Rules written for nuns in tenth-century Spain,4 and this text, in its

3. Jean Leclercq, ‘Diversification et identité dans le monachisme au XIIe siècle’, Studia Monastica 28 (1986) 51-74.

4. Ed. Antonio Linage Conde, Una Regla monastica Riojana femenina del Siglo X: el ‘Libellus’ Regula Sancti Benedicti subtractus (Salamanca, 1973).

Jean Leclercq 27

turn, had some influence on the Rule of Fontevrault in the fifteenth century.5

Those are the facts. They demand an explanation. Why was a use found for this long Commentary, even though many of the prescrip-tions contained in the sources it cites were hardly applicable any longer —as, for example, instructions on the infliction of punishment both in Smaragdus and in Saint Benedict? Such a work was not copied and preserved just as something to study and as a source of information on past practices, but because, by reason of what it contained of perma-nent value in the present moment of each epoch, it helped people to live in conformity with the monastic vocation. It was a doctrinal text, not a collection of observances; as for the latter, Customaries were being created and edited, and being constantly brought up to date. In Smaragdus were found the fundamental convictions of monasticism of all ages, those prior to him in the numerous sources he cites, and those of his own time and circ*mstances in the passages he himself wrote. In these various copies of Smaragdus’ Commentary—and in monks’ keenness to possess his work and read it—we also see a monasticism which is later than Smaragdus and which has in various ages given its approval to his teaching.

Smaragdus claimed to be sticking to the Rule in all its ‘purity’. He was convinced that monks need to know it well and even insofar as was possible to ‘memorize’ it, but also to understand it. Smaragdus makes this clear in a few important lines in which he applies the two latin words ad purum to the attitude monks should have towards the Rule (CCM 325, 18-22). The same form of expression was to be taken up again subsequently, and three centuries later one of the foundation docu-ments of the Cistercian Order would speak of the ‘purity of the Rule’.6

In his Preface Smaragdus had already stated his intention of holding to the ‘rectitude’ of the Rule; this is a formula that was to become dear to the Cistercians as well.7 Again, he held that the letter of the Rule

5.The sources and the influence of this text were studied by Sr Lazare de Seilhac and presented at the 1985 Bruges congress Benedicti Regulae Studia: ‘La Règle de S.Benoît dans la tradition féminine’.

6. Exordium Parvum, 14; ed. Jean-Baptiste Van Damme, Documenta pro Cisterciensis Ordinis historiae ac iuris studio (Westmalle, 1959) 12.

7. P. Stevens, ‘Rectitudo Regulae’, Collectanea Ordinis Cisterciensium Reformatorum 9 (1947) 131-142.

28 Commentary on the Rule of Saint Benedict

must be interpreted first of all by having recourse to philology. Thus, in writing about a line of Saint Benedict which would appear to exclude all discussion between the monk and his abbot, Smaragdus takes up almost an entire page establishing the precise meaning of three words in a sentence: a verb, contendere; an adverb, proterve; and a preposition, foris—and his grammatical analysis opens the door to the possibility of a broad exchange of views between the subject and his superior. Here, in Smaragdus, the grammarian has come to the aid of the spiritual writer, and the whole question reaches a solution when an aggressive attitude is contrasted with a friendly demeanor (84, 1-24).

The text of the Rule must also, in Smaragdus’ opinion, have light thrown on it by its sources: in the first place, Sacred Scripture, but also ancient monastic legislation. Today we are aware of the place occupied by the Rule of the Master in the interpretation of Saint Benedict; in Smaragdus it is by far the most extensively used legislative text.8 If one were to concentrate only on the sources, one might foster a fairly ster-ile complacency about an idealized past. Concrete existence, in each passing epoch, also makes its demands; it is necessary to a certain ex-tent to adapt some of Saint Benedict’s prescriptions to people who no longer live in the same circ*mstances or culture as did he. Smaragdus recognizes this, and thereby gives us a teaching of capital importance.

First of all, he establishes undeniably the variety there is amongst persons. He cites with approval (214) a passage from Saint Fructuosus in which some thirty different types of character are enumerated: non-nulli, ‘some’; plurimi, ‘many’; alii, ‘others’; alius, ‘someone else’. Elsewhere Smaragdus, writing for himself, conjures up a whole series of different temperaments, each of them involving a contrast between unus, ‘one’, and alter (vero) or alius, ‘another’ (102, 18-25).

Times change, too. After recalling what was the custom in former times—Mos fuit—Smaragdus can say that ‘today’ this is no longer so (283, 5-10; 301, 1-3). He can even say that ‘nowadays there are several ways of doing something’ (Modo vero iam apud nos aliter atque aliter hab-etur) ‘because’, as he goes on to say, ‘we no longer have as much fervor as the ancients, and yet we still hope in the Lord’s mercy’ (211, 13-20). Nostalgia for the past is in this way reconciled with a realism without regret. That was already Saint Benedict’s attitude. On each occasion

8. Smaragdi abbatis expositio (above, note 1) pp. 366-367.

Jean Leclercq 29

when Benedict recalled the feats of the Fathers, he easily comforted himself for their disappearance by accepting his contemporaries just as they were. With regard to one of the most nostalgic passages of the Rule—wherein it is stated that formerly the whole Psalter was recited each day—Smaragdus finds nothing to say (208, 6-11). But shortly before that, he—like Benedict—had conceded the possibility of sev-eral solutions for the arrangement of the psalms during the Office; he indicates, but does not impose, his personal preference, this time also putting his trust in God (207, 31 - 208, 5). There are then several ways of putting into practice one and the same directive of Saint Benedict: ‘He says . . . However, not all can do it . . . ’ (199, 27 - 200, 4).

At times, Smaragdus notes, a source itself—like the Rule of Fructuosus—pleads for diversity (288, 10-19). But good sense is suf-ficient to make us distinguish between tunc: ‘formerly’ and nunc vero: ‘but now’ or ‘today’ (301, 2). It is the role of prudence to discern what is fitting in each time and each place; for example, clothing may vary according to the geographical location of the monastery and the cli-mate of the place; Saint Benedict was ‘very prudent’ to say so, and the abbot must also be ‘prudent’ in taking these factors into account. The commentator limits himself to giving his opinion: ‘It seems to me that . . . ’: mihi videtur (285, 9-23).

In the chapters of the Rule which determine institutions, like those concerning the abbot (RB 64) and the prior (RB 65), the citations from the Fathers are not as numerous as in those passages which deal with doctrine. This is because it is above all in the area of juridical structures, as in what concerns the appointment of superiors, that changes have taken place. One must simply take account of these de-velopments, even if the new procedure is very different from what the Rule had arranged. ‘For us now . . . ’: Nobis enim modo, there is no lon-ger room for the situation envisaged by Saint Benedict (320, 32-6).

Thus Smaragdus perceived a distinct difference between obser-vances and guiding ideas. In what is essential, the guiding ideas have not changed; the basic convictions remain the same, while the ways of putting them into practice have undergone development. This Commentary’s value comes from the fact that it constitutes a kind of summa of the monastic tradition. In its own day and in later times it did away with the need to have at hand and, with much difficulty, to consult a large number of books. This book did not present the

30 Commentary on the Rule of Saint Benedict

personal ideas of one particular abbot; what readers heard resounding there was, so to say, the unanimous voice of the tradition. It was not a topical work, composed with a precise and well-defined state of affairs in view. Its author called on witnesses from every corner of monasti-cism in all previous ages. One can understand why it did not become a dead text, soon forgotten. It retained an ongoing utility for the life of monks and nuns everywhere.

The same abiding value was attributed to the florilegium of an-cient monastic texts which makes up another work of Smaragdus, one which he called The Diadem of Monks. More than a hundred twenty manuscripts of this second work have been preserved,9 and it again has been ‘handed on’, even in our day, in a living language.10 In it, as in a sort of bank, we find a whole fund of the wisdom accumulated over centuries and placed at the disposal of all; we have not finished drawing on it.

To the extent that Saint Benedict’s Rule laid out practical obser-vances, it was clear to Smaragdus that not everything was to be taken literally, and he insisted that the abbot should adapt the application of them to what was appropriate for each person (225, 11-15). He was careful not to add new prescriptions; it was the task of the Customaries to spell out what were to be the details of daily existence. But to the extent that the Rule and other ancient texts established an orientation of life, a spiritual program, one could not dispense oneself or others from it. Smaragdus’ Commentary is a witness to ancient monasticism in general, and not only, or even chiefly, to ninth-century monasticism.

In applying great spiritual principles, Smaragdus wrote, we need to decide on the means by which they can be put into practice. Hence the importance of the idea expressed by the words ‘to discern’ and ‘discernment’—discernere, discretio—(153, 6, 10 et al.). The Fathers them-selves, moreover, had at times expressed divergent opinions (217, 20-21); therefore one must at times choose from among their utterances. Smaragdus submits the various insights to the judgment of his readers, but is careful not to impose his preference, if indeed he has one. He dispenses no one from being intelligent and making use of his own

9. Réginald Grégoire, ‘La tradizione manoscritta del Diadema monachorum di Smaragdo († c. 830), Inter Fratres 34 (1984) 5-14.

10. Smaragdus, La Voie Royale, le Diadème des moines (La Pierre-qui-Vire, 1949).

Jean Leclercq 31

judgment. Therefore exceptions, so long as they are reasonable, are fore-seen. One very enlightening passage says this with regard to the short formula in which Saint Benedict prescribes that ‘no one is to depart from the Rule rashly’: this last word excludes everything that would be ‘unconsidered and irrational’, but not what would be done with ‘intel-ligence’, ‘reasonably, with discernment and great care, necessity being taken into account’ (83, 15-20). In one case, in fact, the monk’s way of acting is left to his own good pleasure: si placet (253, 28).

These considerations bring us to the delicate problem of obedience. Smaragdus vigorously reaffirmed the principle according to which the monks must in everything submit to their abbot, who is responsible for his actions only to God, without any mediation. In the long his-tory of monasticism there had never been any doubt about the monks’ obligation. But between the time the Rule was written and the time Smaragdus wrote his Commentary an evolution had occurred as re-gards the most difficult of all forms of obedience, the obedience of su-periors. The entire development had consisted in establishing precisely the limits within which their authority could and must be exercised, and the extent to which it was itself limited by other authorities: that of the Rule and that of the communities of monks who had undertaken to observe it. In his chapter on profession, Smaragdus specified that a person promises to live and obey ‘according to the Rule’ (295, 19); this clause was adopted later on, for example, among the Cistercians.11 The abbot, just as much as the monks, is bound to conform to the Rule. In the twelfth century Saint Bernard will make a very important and definitive contribution to the elaboration of this doctrine. It would be left to the institutions which came into existence shortly afterwards to determine how the abbot should submit to the judgment either of his chapter—that is to say, of the whole community—or of his council, and how the members of that council should be designated.12

Smaragdus makes no mention of these juridical formalities. But to the abbot’s obligation to take into account the advice given by all the brethren, he adds that of afterwards ‘discerning’ with the help of a restricted group of ‘seniors’—cum senioribus (81, 22-28)—what is the

11. Jean Leclercq, ‘S. Bernard dans l’histoire de l’obéissance’, Recueil d’études sur S. Bernard et ses écrits, 3 (Rome: 1969) 279, with bibliography.

12. Jean Leclercq, ‘Conventual Chapter and Council of the Abbot in Early Cite-aux’, Cistercian Studies [Quarterly] 23 (1988) 14-24.

32 Commentary on the Rule of Saint Benedict

appropriate decision. Further on he insists again on the importance of this ‘council’, made up of ‘spiritual brothers’ (83, 29). He is especially anxious that obedience be freely assented to, accepted ‘willingly’—libenter (296, 19)—and practiced ‘with great joy of heart’—cum magna cordis alacritate (153, 12).

Within this attitude of submission, there can still be room for what Saint Benedict had called ‘justified murmuring’. This formula has sometimes caused difficulty for those transcribing the Rule; in cer-tain manuscripts, instead of writing ‘without just murmuring’: absque iusta murmuratione, certain copyists have corrected the text and written ‘without any murmuring’:absque ulla murmuratione.13 Smaragdus does better than that; he gives an exact definition of what can be ‘a justified murmuring’: ‘The just murmuring of monks usually arises from unjust oppression . . . ’ (260, 22-29).

For Smaragdus, what counts above all else was everyone’s interior disposition: that of the abbot and the monks alike. He does not put to himself certain questions, which we would ask, about the literalness of the Rule and the practicability of some of its prescriptions; he does not state any principle about the evolution of institutions or the adaptation of observances. To him it is obvious that no practice can be fixed once and for all. But the need to keep ‘one’s heart simple and spirit pure’ (275, 22) remains unchanged. The living tradition, like Smaragdus and his school, has recognized how to distinguish what can be subject to variation, and what are the unchangeable values of monastic life.

Among the attitudes of soul that must be characteristic of monks of all times there is one which Smaragdus stresses very strongly: joy; by this he meant to live and act ‘with a smile, with joy’ (cum hilaritate et gaudio: 276, 23); ‘to keep one’s spirit and countenance serene’ (hilari animo et vultu sereno: 240, 5); to be ‘happily and peacefully’ (libens . . . placideque) content with what one receives (243, 19-20) . Expressions like this abound. On one such page words that denote this ‘joyful-ness’ occur nine times—a joyfulness that ought to manifest itself in a serene, joyful countenance which has neither sadness nor rancor (155, 8-24). On the contrary, ‘sadness’ can only foster murmuring of a bad

13. According to R. Hanslik, Benedicti Regula Editio altera emendata, CSEL 75:113 (Vienna: 1977), the word iusta has, in many manuscripts, been replaced by ulla or nulla, or simply omitted.

Jean Leclercq 33

kind (284, 24 - 285, 3). The last lines of the Commentary are filled with terms that evoke the happiness by which we already share in Christ’s Resurrection: libenter: ‘willingly’ (twice); felix: ‘happy’ (three times); feli-cior: ‘happier’; gaudere: ‘to rejoice’; feliciter: ‘happily’ (337). In short, what Smaragdus wants, and what all his teaching aims at, is that each person who lives according to the Rule of Saint Benedict should be what he twice calls, when speaking of the love that comes from Christ, a ‘happy monk’: beatus monachus . . . beate monache (104, 26 - 105, 8).

Clervaux

Translator’s Preface and acknowledgments

David Barry

This translation is made from Smaragdi Abbatis Expositio in Regulam S. Benedicti, Corpus Consuetudinum Monasticarum, 8, edd. Alfredus Spannagel and Pius Engelbert osb (Siegburg: Verlag Franz Schmitt, 1974), with kind permission of the publisher and copyright holder. Scripture and RB references appear as marginal notes, while patristic and other references appear in footnotes. These latter have been up-dated to refer to post-1974 critical editions of the Fathers and monas-tic rules.

The text and notes, together with the foreword that was very kindly provided by the late much-esteemed medievalist Dom Jean Leclercq, make this already a long book. For this reason I deem myself bound to brevity here, but a few words of explanation and thanks can hardly be omitted. It was while on a sabbatical year at Saint Benet’s Hall, Oxford, in 1987, that I began work on the translation, at the suggestion and with the supervision initially of Fr Simon Tugwell, op, of Blackfriars, to whom I am deeply grateful. Fr Philip Holdsworth, then Master of Saint Benet’s, and Fr Alberic Stacpoole, the tutor, were always inter-ested and encouraging, as were members of the student body, monastic and lay.

During Oxford holidays the work was continued in periods—vary-ing in length from a few days to a few weeks—that I spent as a guest in most of the monasteries in England: Prinknash, Buckfast, Downside, Ampleforth, Stanbrook, Ramsgate, Douai, Mount Saint Bernard, Worth, Quarr, Minster and West Malling Abbeys. After giving a retreat to the monks of Bolton Abbey in Ireland, I spent Holy Week and the first days of Easter 1988 with the community of La Pierre-qui-Vire in France, where Fr Adalbert de Vogüé and Fr Willibrord Witters were both extremely helpful and encouraging. After this I had the privilege of living almost three months with the community of Sacro Speco at

35

36 Commentary on the Rule of Saint Benedict

Subiaco in Italy, during which time I consulted Fr Pius Engelbert in Rome on matters connected with his work on Smaragdus. In most of the places mentioned I had occasion to use the library—a privi-lege and at times an education in itself. My thanks to the abbots and abbesses, masters and librarians, monks and nuns, and also to relatives in London and Yorkshire, whose hospitality and companionship I en-joyed while away from my home monastery. Thanks are also due to Fr Michael Kelly of the Benedictine monastery at Arcadia, NSW, and to library staff of the University of Melbourne for articles I requested, to Trevis Lawton, our librarian, and Tony James for valuable help.

On returning to New Norcia in July 1988, I was able to continue the translation with the steady encouragement of my superior, Fr Placid Spearritt, and the patient tolerance of my community, who might un-derstandably have begun to wonder. . . !

Translating is an art, a recta ratio agendi; it is beset with difficult de-cisions and choices, and I don’t for a moment think I’ve got every-thing right. Added to the difficulties of the work itself was that of getting permission from the holder of copyright to publish. However, the required permission was eventually forthcoming, and I have Dr Rozanne Elder, Editorial Director of Cistercian Publications, to thank for not giving up on me. One could go on indefinitely polishing any literary work, but the time comes when one must decide whether to publish or relegate the typescript to archives or incinerator. In going public, I am aware that shortcomings become manifest, but I think that since Smaragdus, while not the most original or stimulating thinker, was the first to write a full commentary on the Rule of Benedict, he occupies an important place in the tradition of western monasticism, and deserves to be better known by monastics and those interested in the monastic tradition. The translation is intended chiefly for those who have not sufficient Latin to read the original for themselves. I offer it as a tribute to past and present bearers of the monastic charism, to whom I owe so much.

New Norcia AbbeyWestern Australia

abbreviations of works Cited

ACW Ancient Christian Writers series. Westminster, Maryland: Newman; New York: Paulist, 1946-

ANF Ante-Nicene Fathers. 10 volumes. Edinburgh, 1866; Grand Rapids, Michigan: Eerdmans, 1951.

BAC Biblioteca de Autores Cristianos. Madrid: La Editorial Católica, 1944–

Bened Benedictina. Rome, 1947-CC Corpus Christianorum series. Turnhout, Belgium: Brepols, 1953-CCSL Corpus Christianorum. Series Latina.CCCM Corpus Christianorum. Continuatio Mediaevalis.CCM Corpus consuetudinum monasticarum. Ed. K. Hallinger, et al.

Siegburg, Germany: F. Schmitt, 1963-CR Concordia Regularum. PL 103:701-1380.CS Cistercian Studies series. Spencer, Massachusetts; Washington D.C.;

Kalamazoo, Michigan, 1966-CSEL Corpus scriptorum ecclesiasticorum latinorum. Vienna, 1866-DACL Dictionnaire d’archéolgie chrétienne et de liturgie. Paris, 1907–1953.FCh Fathers of the Church series. New York; Washington D.C., 1948-Ménard Concordia Regularum, auctore St Benedicto Anianae abbate. Ed.

Nicholas-Hugues Ménard, Paris, 1638.MnS Monastic Studies. Pine City, New York; Montreal, Québec, 1963-NPNF Nicene and Post-Nicene Library of the Fathers. Series 1 & 2, 14

vols. each. 1886; Grand Rapids, Michigan: Eerdmans, 1956, 1979.PG J.-P. Migne, Patrologiae cursus completus, series graeca, 162 volumes.

Paris, 1857-1866. PL J.-P. Migne, Patrologiae cursus completus, series latina, 221 volumes.

Paris, 1844-1865.PLS Patrologiae cursus completus, series latina, Supplementum. Ed. A.

Hamman. Paris, 1958- RB Regula monachorum sancti Benedicti; Rule of St Benedict.R Ben Revue bénédictine. Maredsous, Belgium, 1884-RM Regula magistri; Rule of the Master.SCh Sources chrétiennes series. Paris: Editions du Cerf, 1941-Wiener Wiener Studien. Vienna, Austria, 1879-

Scriptural citations have been made according to the enumeration and abbreviations of the Jerusalem Bible, except for Ephesians: Eph

37

38

authors and works Cited

Ath Athanasius, Bishop of Alexandria (295-373) Vita Anton.Vita beati Antonii abbatis (Life of St Antony, abbot); ET.

(English translation) NPNF ser. 2,4; ACW 10.Aug. Augustine, Bishop of Hippo (354-430) Civ. Dei De civitate Dei (The City of God); many English translations Ep(p) Epistola(e) (Letter[s]); English translation NPNF ser.1,1; The Works of St Saint Augustine: A Translation for the 21st Century, general editor,

J. Rotelle. New York: New City Press, 1990- In Jo ev. In Joannis Evangelium tractatus (Tractates on St John’s Gospel); ET NPNF ser. 1,7; Trac. 55-111 in FCh 90. In Jo ep In epistolam Joannis ad Parthos (Tractates on the First Letter of John); ET NPNF ser. 1,7. Ennar. in ps. Enarrationes in psalmos (Expositions of the Psalms); ET: NPNF ser. 1,8; ACW 29-30; Maria Boulding osb, Part III, vols. 15–20, 2000–2004, in J. Rotelle, general editor, as at Epistolae. Reg. Regula ad servos Dei (Rule for Servants of God); ET [Letter 211] NPNF ser. 1,1; FCh 32. S Sermones (Sermons); See Rotelle, as at Epistolae. S Dom. De sermone Domini in monte (The Lord’s Sermon on the Mount); English translation ACW 5; FCh 11.Aurel Aurelian, Bishop of Arles (? -551) Reg. Regula ad monachos (Rule for Monks).Ps.Bas. Pseudo-Basil, Admonitio ad filium spiritalemAd fil. (To a Spiritual Son).Bede Bede the Venerable (673-735) Super epistolas catholicas expositio (Commentary on the Seven Catholic

Epistles); English translation by David Hurst, CS 82. In Jac Super epistolam Jacobi (Commentary on James). In I Pt Super epistolam primam Petri (Commentary on 1 Peter). In I Jo Super epistolam primam Johannis (Commentary on 1 John). In Cant. In Cantica Canticorum (On the Song of Songs). In Hex. In Hexaemeron (On the Hexaemeron).

In Luc ev. In Lucae Evangelium expositio (Commentary on the Gospel of Luke). In Pr In Proverbia (On Proverbs). De Tab. De tabernaculo (On the Tabernacle).Ben. Anian. Benedict of Aniane (7??-821) Conc. Concordia Regularum.Ps.Caes. Pseudo-Caesarius Epistola hortatoria.Cassian John Cassian (c.360-c.435) Conl. Conlationes Patrum (Conferences); ET NPNF ser.2,11; ACW 57. Inst. De institutis coenobiorum (Institutes); ET NPNF ser. 2,11; ACW 58.Cassiod. Cassiodorus (c.485-c.585) Ex. ps. Expositio Psalmorum (Commentary on the Psalms); ET ACW 51-53.Colombás G. Colombás, L. Sansegundo, O. Cunill. San Benito, su vida y su

regla. BAC 115. Madrid: La Editorial Católica, 1954, 1968. Columban Columbanus (c.530 or 540-615) Fragmentum operis monasticiCypr. Cyprian of Carthage (c.200-258) Zel. et liv. De zelo et livore (On envy and jealousy); ET FCh 36.Defensor ( - ) Liber scintillarum.Fructuos Fructuosus of Braga (?-665) Rcomm. Regula communis (General Rule for Monasteries); ET FCh 63 R Complut. Regula Complutensis (Rule for Monastery of Compludo): ET FCh 63.Fulg. Rusp. Fulgentius of Ruspe (467-533) Contra Fabianum fragmenta.Greg. Naz. Gregory of Nazianzus (c.329-389/90) Oratio ad sancta lumina.Greg. Gregory the Great (540-604) Dial. Dialogi (Dialogues); ET FCh 39. Hom. ev. Homiliae in Evangelia (Homilies on the Gospels); ET CS 123. Moral. Moralia (Morals on the Book of Job); English translation in Library of the Fathers, 3 vols. Oxford, 1843-1850. Reg. past. Regula pastoralis (Pastoral care); ET NPNF ser. 2,12; ACW 11.

Authors and Works Cited 39

40 Commentary on the Rule of Saint Benedict

Hier. Jerome (340-420) Ep(p) Epistola(e) (Letter[s]); ET NPNF ser. 2,6. In Matt In Matthaeum (Commentary on Matthew’s Gospel). RPachom.prf. Regula Pachomii, Praefatio (Preface to the Rule of Pachomius); English translation by Armand Veilleux, CS 46. Vita Pauli Life of Paul, the first hermit; ET NPNF ser.2,6.Ps.Hier. Pseudo-Jerome (actually Pelagius) In I Co In I epistolam ad Corinthios (Commentary on 1 Corinthians). In II Co In II epistolam ad Corinthios (Commentary on 2 Corinthians). In Eph In epistolam ad Ephesios (Commentary on Ephesians). In II Tm In II epistolam ad Timotheum (Commentary on 2 Timothy).Horsiesius (4th century) Orsiesii Liber The Book of Horsiesius. Also known as The Testament of Horsiesios); ET by Armand Veilleux, CS 47.Isid. Isidore, Bishop of Seville (c.560-636) Quaest. in VT Quaestiones in Vetus Testamentum. Diff. Differentiae Etym. Etymologiae (Etymologies). Eccles. off. De ecclesiasticis officiis (On Ecclesiastical Offices). Reg. Regula monachorum (Rule for Monks); ET A. W. Godfrey, tr. ‘The Rule of Isidore’, Monastic Studies 18 (1988) 7-29. Sent. Sententiae (Sentences) Iul. Pomer. Iulianus Pomerius (5th-6th century) Vita cont De vita contemplativa (The Contemplative Life); ET ACW 4.Lentini A. Lentini, trans. & comm. S. Benedetto, La Regola, testo, versione e

commento. Montecassino, 1947.McCann J. McCann. The Rule of Saint Benedict in Latin and English.

London: Burns & Oates, 1952.Orig. Origen [Origenes] (185/6-254/5) In Rm Commentarius in epistolam ad Romanos (Commentary on Romans).Pelag. Pelagius (c.354-after 418) Expositiones XIII epistolarum S. Pauli; ET A. Souter, ed. Expositions

on the Thirteen Epistles of St Paul, 3 vols. Texts and Studies 9.1-9.3: Cambridge, England, 1922-1931.

In Rm In epistolam ad Romanos (On Romans). In I Co In I epistolam ad Corinthios (On 1 Corinthians). In Ga In epistolam ad Galatas (On Galatians).RBas. Regula Basilii (Basil, Parvum Asceticon); critical edition: K. Zelzer,

ed., Basili Regula, CSEL 86 (Vienna, 1986); ET: W. K. L. Clarke. The Ascetical Works of St Basil. London: SPCK, 1925; Monica Wagner, St. Basil: Ascetical Works. FCh 9(1950). See also Anna M. Silvas, The Asketikon of St. Basil the Great (Oxford University Press, 2005).

Regula S. Benedicti Anianensis sive Collectio CapitularisRCass. Regula Cassiani (Rule of Cassian); compiled from Books 1 to 4

of the Institutes, probably in Spain mid-seventh century. Critical edition: Ledoyen, Henri. ‘La Regula Cassiani du CLM 28118 et La Règle Anonyme de L’Escorial A.I.13’, Revue Bénédictine 94 (1984) 154-94. See also Adalbert de Vogüé, ‘La Regula Cassiani: Sa destination et ses rapports avec le monachisme Fructuosien’, Revue Bénédictine 95 (1985) 185-231.

Rcuiusd. Regula cuiusdam ad monachos (A Rule for Monks, anonymous, seventh century)

RFerreol. Regula Ferreoli (Rule of Ferreolus, Bishop of Uzes – dates from between 553 and 573-581).

RMac Regula Macarii (Rule of [Pseudo-]Macarius); Critical edition: Styblo, H. ‘Die Regula Macharii’, Wiener Studien 76 (1963) 124-58; ET C. V. Franklin, I. Havener osb, J. A. Francis osb, trans. Early Monastic Rules: The Rules of the Fathers and the Regula Orientalis (Collegeville, Minnesota: Liturgical Press, 1982).

RM Regula magistri (Rule of the Master); Critical edition: Adalbert de Vogüé. La Règle du Maître. SCh 105-106-107. Paris, 1964-1965. English translation by Luke Eberle. CS 6.

RO Regula orientalis (anonymous, 6th century); Critical edition: Adalbert de Vogüé, ‘La Regula Orientalis. Texte critique et synopse des sources’, Benedictina 23:2 (1976) 241-71; ET see RMac. above.

RPachom. Regula Pachomii (Rule of Pachomius, translated from Greek by Jerome in AD 404); English translation by Armand Veilleux, CS 46

Praec. Praecepta Praec. et Inst. Praecepta et Instituta Praec. atq. Iud. Praecepta atque Iudicia Praec. ac Leges Praecepta ac Leges

3RP Regula Patrum tertia (Third Rule of the Fathers AD 535); English, see RMac

Authors and Works Cited 41

42 Commentary on the Rule of Saint Benedict

RIVP Regula quattuor Patrum (Rule of the Four Fathers c.410); Critical edition: J. Neufville, ‘Règle des IV Pères et Seconde Règle des Pères’, Revue Bénédictine 77 (1967) 47-106; English translation, see RMac; also A Monk of Mount Saviour, trans., ‘The Rule of Four Fathers’, revised and annotated by Adalbert de Vogüé, Monastic Studies 12 (1976) 249-59.

RP et S Regula Pauli et Stephani (Rule of Paul and Stephen, mid-sixth century); ET: Harry Hagan osb, ‘The Rule of Paul and Stephen: A Translation and Commentary’, The American Benedictine Review 58:3 (2007) 313–342.

RTarn. Regula Tarnatensis (Rule of Tarn prob. 6th century). Critical edition: F. Villegas, ‘La Regula Monasterii Tarnantensis’, Revue Bénédictine 84 (1974) 7-65; ET A. W. Godfrey, trans. ‘The Rule of Tarn’, Monastic Studies 17 (1986) 219-39.

Rufin Rufinus (c.345-410) Hist. mon. Historia monachorum (History of the monks); English translation by Norman Russell, CS 34Smar. Smaragdus of St Mihiel (c.760-c.830) Collect. Collectiones in epistolas et evangelia Diad. mon. Diadema monachorum (The crown of monks) Via reg. Via regia (The royal way) Liber in partibus Eds. B. Löfstedt, L. Holtz, A. Kibre. CCCM 68. Turnhout: Brepols, 1986. Statuta Murbacensia (Actuum Praeliminarium Synodi Primae Aquisgranensis

Commentationes)Synodi Primae Aquisgranensis Acta PraeliminariaSynodi Primae Aquisgranensis Decreta AuthenticaSynodi Secundae Aquisgranensis Decreta AuthenticaTaio [of Saragossa] ( -c.683) Sent. SententiaeWaldebert ( -670) RWald. Regula (cuiusdam) ad virgines (Rule for virgins)

the commentary of abbot smaragdus on

the rule of saint benedict

º METRICAL PREFACE

Whoever truly wants to mount upwardsto the eternal realm

must go up in mind and heart to the starry firmament,

and by devout religious observanceearnestly seek the narrow path to life, by means of which he may be able to climb swiftly to golden realms.For well-formed monks the Rule 

of our holy Father Benedictis an even, pleasant, and broad way;but for boys, and for beginners, too, 

it is harsh and narrow,for a soft life has long nurtured them 

in its lap.This is a holy way, 

a pellucid pathway to heaven,on which the blessed ranks of God 

long to enter.This sublime Rule admonishes all monks

to do without thingsand seek the supernal realms,

to let go of what is theirs, that with their companions

they may have as theirs the abiding kingdom of heaven.

In the sacred song of the law our fathers call this way

º CCM 3

43

‘a royal way’* for those who walk uprightly.It is life for the good, 

and indeed a norm of salvation,bow and weapons for the devout, piercing 

darts for the wicked.This no one not wanting to do so 

shall fulfill, and all who long to shall.Irksome to the irksome, 

agreeable and apt to the good,this Rule shows monks how to yearn for the place that streams with light, 

a flower-filled paradise.With motherly love 

it fittingly chastises its offspring;it reproves while instructing them, 

yet without acrimony.Here it patiently nurtures them 

with tender rod,and after death it will bestow 

many dazzling rewards.To the upright it makes known the way, 

to its friends things heavenly,that running may not irk them, 

but they may journey on in patience.It scrutinizes our life, 

shapes and adorns our behavior,weighs and compares us, sets limits, 

urges us on.ºIt brings to naught the crooked, but melts the upright like gold;

it files, and weighs, and polishes, and shines. For the sheep it is a slender rod, 

setting limits that are just,a file expiating faults, making ready the 

blessed realms.It reproves, entreats, rebukes 

and gladly amends those 

Nb 20:17 *

CCM 4 º

44

it takes as associates in a pact of brotherhood.It knows how to bring monks all the way 

to the eternal realmand unite them sweetly 

to the angelic choir.Although this rule guides its partners 

to the heights of heaven,still it is a narrow path and a strait way.Although strait, it brings the devoutto the courts of the lofty kingdom,

while the broad way plunges the wicked in the depths of the black pit.No monk should be afraid to enter by the strait way;it leads the blessed ranks to the starry firmament.

One whom no fault does with grievous weight oppresswill be able lightly to climb 

to the heights of the firmament.No heavy-bodied bird 

oft beats the highways of the air in flight,so too no monk 

weighed down by the burden of sinwill be able to climb 

to the realms of the starry firmament.For every monk should with tears 

wash away his sins,and nevermore suffer any that require such washing.

Discretion meanwhile shall regulate the monk’s mind,

and the royal way lead him by the middle path.

The binding duties of the sacred law urge him to be shrewd 

and careful on his right hand, 

45

fearful on his left.Let him fear, not sad things, but the favors of the world;

then will he be able to ascendto the blessed kingdom of heaven.

Whoever loves to pluck the burnished fruit of the saints,

should associate with them in everything he does. Adorned with decent habits 

and embellished by a chaste bodylet him live, 

and he will always be loved by the Lord.

Let him be silent, humble, very meek, and kind,patient, too, and sober, 

endowed with foresight, and devout.Of docile disposition, wise, not obstinate,

he should go on his way stung with compunction, calm and careful.

The heart’s compunction meanwhile stirs the source

ºto wash away the soul’s stains and filth, for once the chrism has been poured out,the shedding of tears is equal to the font:

as does the font, so do tears wipe away the dark stains,

cleansing even the already clean-washedinhabitants of paradise,

bringing it about that now it endlessly possesses citizens 

who can unendingly render thankful praise,and live and be always with their Lord.

CCM 5 º

46

º INTRODUCTION

LARGE NUMBERS OF MONKS are practic-ing shrewdness as they look for interpretations of the words in the Rule of blessed Benedict, 

and an understanding of its various statements. When I perceived this, and saw that they were also looking for a way of distinguishing between the many judgments to be found in the Rule concerning faults, and their various types and degrees, of my own accord and also under  pressure  from  other  brothers,  I  undertook  to expound the Rule. Although the learned do not need to have it expounded, still a simple exposition of it is pleasing to simple monks. Those who yearn to reach the heavenly kingdom by observing it are anxious to hear frequently even a few words about it. And those who  hold  to  the  uprightness  of  life  it  teaches,  and hope thereby to enjoy eternal happiness, listen gladly and often to a discourse on the Rule. With the Lord’s grace  to assist me,  I  shall now begin  to expound  its words in an orderly fashion.

47

º CCM 6

º book one of the commentary

PROLOGUE TO THE RULE

1Listen carefully. These are  the words of blessed Benedict urging us on. Filled with the Holy Spirit, he urges us to set out on the way to better things. There are some who rashly try to find fault with him, and who say that he should have said ausculta, not obsculta; they  do  not  realize  that,  just  as  one  can  rightly  say obaudi: ‘obey’,  and  obtempera: ‘comply with’,  and  ob-secunda: ‘acquiesce’, and many other similar words, so one may very properly say obsculta: ‘listen’.

O [my] son. ‘O’ is an interjection having different meanings in different contexts, sometimes expressing wonder—for example, O how beautiful is the chaste gen-eration*—sometimes indicating sorrow—for example, O all you who pass by the way, see if there is any sorrow like unto my sorrow;*  at  times  it means  that  someone is wishing  for  something—for example, O Lord, save us, O Lord, make us prosper.* And this  is the meaning it can reasonably be said to have here, because he has been pleased to address as ‘son’ the person he wants to have as an imitator. There are four ways in which persons are called sons: by nature, by imitation, by adoption, and by being taught.1 Here the one who is exhorted to listen carefully  to  the precepts of  the master  is  called ‘son’ not by nature or by adoption, but by being taught by and by imitating the master. 

49

1. Isid. Etym. IX.5.15; PL 82:355A. 

º CCM 7

*Ws 4:1

*Lm 1:12

*Ps 118: 25

[to] The Precepts

Precepts teach either what is to be done or what is not to be done. What is to be done includes, for instance, ‘Love the Lord your God’,† and ‘Honor your father’,* and so forth; what is not to be done includes, ‘You shall not kill, you shall not commit adultery, you shall not steal’,*2 and simi-lar things. 

When he says [precepts] of the master, ‘of Christ’ is understood. Although many are loosely called mas-ters, as for example in that saying in Ecclesiastes about law and legislators: [The words of the wise are goads] which by the counsel of masters are given by one shepherd,* still there isº by nature only one God and Master and Father. He indeed says: And call no man on earth your father. For you have one Father who is in heaven. And do not let yourselves be called masters, for you have one Master, Christ.*

When we call a man father we are paying honor to age, we are not pointing out the author of our life. A man can, however, truthfully be called master by association with the true Master, because just as there is one God by nature, and the Son does not preclude others from being called gods and sons by adoption, so neither does the one Father and Master preclude others from being addressed loosely as fathers and masters.3

A master is understood to be a leader, a helmsman, an  instructor  or  a  teacher.  Etymologically  the  word ‘master’ derives from the Greek word steron; in Greek the word  statio, ‘a  standing’,  is  called  steron.4 And  so magister is the name given in Latin to someone more important in standing.

And incline the ear of your heart. The ear of our heart is truly inclined when the advice of a loving 

50  Commentary on the Rule of Saint Benedict

Dt 6:5; †Mt 22:37 *

Ex 20:12 *

Ex 20:13-15 *

Qo 12:11 *

CCM 8 º

Mt 23:9-10 *

maior

2. Isid. Etym. VI.8.10; PL 82:238C-239A. 3. Hier. In Mt IV; CCSL 77:213.4. Cf. Isid. Etym. X.171; PL 82:385B. 

father—that  is, of  the Lord—is both willingly heard and put  into effect, when  it  is  received with humil-ity and held with a pure heart. This was  the ear  the Lord was  looking for when he said: Let him who has ears to hear, listen.* ‘Ear’ derives its name from ‘hearing’ and ‘drinking in’.* For the body’s ear drinks in men’s words, while the heart’s ear drinks in the understand-ing of what is said.5

And  the  admonition.  ‘Admonition’  is  used  in its strict sense when those matters in which a person had fallen are brought back to his memory.6 Through Adam’s  disobedience we have  all  departed  from  the joy, exultation and glory of paradise, but it is by imi-tating  the  obedience  of  Christ,  who  became obedient to the Father even unto death,* that we must return to what we have lost through disobedience.*

Of a pious father. He is properly called a pious father who powerfully forgives the impieties of other hearts. To him the psalmist says: I said, I will confess to the Lord against myself my injustices; and you forgave the impiety of my heart.* God is called pious [pius] on ac-count of his  clemency, kindness,  and mercy. Piety  is the part of justice which, as Augustine says, is under-stood strictly speaking as worship of God.7 God alone is properly called Father because, as theº apostle says, from him all fatherhood in heaven and on earth takes its name.* And in the Gospel he says: And call no one on earth father. For you have one Father who is in heaven.* He also  speaks  through  the prophet,  saying: You will call me Father, and you will not cease to enter after me.* And to him in general the whole Church cries out: Our Father who art in heaven.*

Prologue to the Rule 51

* Mt 11:15auris

audiendo* hauriendo

* Ph 2:8

* Rm 5:19,Ph 2:8

* Ps 32:5

º CCM 9

* Eph 3:15

* Mt 23:9

* Jr 3:19

* Mt 6:9

5. Cf. Etym. XI.1.46; PL 82:403A. Isid. Diff. II.17.55; PL 83:78D. 

6. Cf. Isid. Diff. I.364; PL 83:47C. 7. Cf. Aug. Ep 167.11; CSEL 44:598. 

52  Commentary on the Rule of Saint Benedict

When he says Gladly receive,  this  is understood to mean, Receive eagerly, energetically, and with the utmost willingness. ‘To receive’ [excipere] means to ac-cept [accipere] or to undertake [suscipere].

He has  added  the words: And carry out  effec-tually. ‘Effectually’  means ‘easily’, ‘readily’, ‘quickly’, with  perseverance  and  watchfulness.  This  adverb comes  from  the word  efficax,  used of  someone who has no difficulty in doing something.8

2So that by the labor of obedience you may re-turn to him from whom you had departed by the sloth of disobedience. The words So that .  .  . to him are to be understood of God. It is from God, as was  said  above,  that  either  all  of  us  in  general  in Adam and Eve, or each of us in particular, has departed through the vice of disobedience and through sloth of heart. And it is to him that blessed Benedict urges us to return by the humility and labor of obedience.

The compliance of humility is called obedience be-cause  it  humbly  obeys  and  complies  with  someone who  is giving an order. And  the  labor of obedience refers  to every upright human action which, having been justly ordered by the Lord, has been carried out by  the  hearers  in  keeping  with  the  grace  given  to them.  Concerning  the  boon  of  obedience  it  is  said through Solomon: The obedient man speaks of victories.* The obedient man does indeed speak of victories be-cause, while  each  of  the  elect  through  the  humility of obedience subjects himself wholeheartedly to God and humbly fulfills his precepts, and for all this gives thanks not to himself but to God, he is by the mercy of God set free from the fault of disobedience; he is triumphing  over  the  disobedient  devil  and  will  as-cend victorious into heaven. The obedient man speaks of victories when each one tramples on and bravely 

Pr 21:28 *

8. Cf. Etym. X.84; PL 82:375C.

overcomes his vices in the wars which the vices wage, so that he can say with Paul: But in all these things we overcome because of him who loved us.* And for the vic-tory culminating  in so great a  triumph he attributes the glory not to himself but to God, saying with the psalmist: Not to us, Lord, not to us, but to your name give the glory.*

We return to God by the labor of obedience when with all our strength we humbly carry out the orders we  have  been  given,* whenº we  hate  our  self-will* and do not  fulfill  the desires of  the flesh;† when we patiently bear persecution for justice’ sake;* when we do not return evil for evil or curse for curse;† when we do not hold deceit in our heart,* or bear a grudge;† when daily in our deeds we carry out the Lord’s pre-cepts,* and in all things obey the orders of our seniors;† when we apply ourselves frequently to prayer,* and by means of  vigils,  fasts  and  tears,  and by many  labors† and diverse afflictions, chastise our body and bring it into subjection,* take up our cross, deny ourselves and hasten  to  run  after  Christ.† The  labor  of  obedience includes every chastisem*nt of the body and every af-fliction of heart endured for God, all the low esteem, the  contempt  and  rejection  that  monks  experience. This is the strait and narrow way which brings those who walk in it to eternal life.* Those who work hard and  faithfully  in  this way  and persevere  in  it  to  the end will be invited to the overwhelming fullness and refreshment of eternity, and will deserve to hear: Come to me, all you who labor and are burdened, and I will give you rest,†  says  the  Lord. And  just  as  humility  shown in  obeying  is  called  obedience,  so  too  pride  shown in  disobeying  is  called  disobedience.  But  laziness  or tardiness is called sloth.9 Hence those who are found tardy and lazy as far as a good work is concerned are called slothful. With this vice to nourish them, all evils 

Prologue to the Rule 53

* Rm 8:37

* Ps 115:1

* RB 4.63º CCM 10* RB 4.60† RB 4.59* RB 4.33,

Mt 5:10 † RB 4.29,32,

1 P 3:9* RB 4.24,

Pr 12:20† RB 4.23* RB 4.63,

Sir 6:37† RB 4.61* RB 4.56,Rm 12:12† 2 Co 6:5

* 1 Co 9:27† Mt 16:24,

RB 4:10

* Mt 7:14;RB 5:11

† Mt 11:28

9.  Cf. Etym. X.77; PL 82:375A.

54  Commentary on the Rule of Saint Benedict

increase; everything good is lulled to an evil sleep to prevent it from making progress. Concerning this vice it  is  said  through Solomon: Laziness casts into a deep sleep.* Laziness brings a deep sleep on the sluggish soul because, when it finds someone lukewarm and tardy in good works, it closes the eyes of his heart and binds his hands in order to prevent him from growing into something  better. Again  through  Solomon  it  is  said: Because of the cold the lazy man did not want to plough.* Because  of  the  cold  indeed  the  lazy  man  does  not plough; because he is bound fast by the sluggishness of sloth he puts off doing the good things he should do, and while he is afraid of insignificant evils he neglects to  do  very  important  good  things.  Scripture  rightly adds concerning the lazy fellow: In the summer he will go begging, and nothing will be given him.* The  reason for  this  is  that  a person who does not exert himself strenuously in good works in ºthe present world, goes hungry when the time of retribution comes, and does not share in the gift of  the reward because his heart is empty.10

On  the other hand  the  same Solomon  says  about the ant: The ants are a weak people, which prepare them-selves food during the harvest.* What else is signified by the ants but the strenuous life of monks; in compari-son with the lovers of this world, the grace of humility makes them seem very small, like ants. In the present life,  as  though  at  harvest-time,  they do not  cease  to gather  the  fruit of  good works,  as  a  result of which they may rejoice  in  the  future.  It  is  likewise written of the obedient and the disobedient: The mind of the just man will meditate obedience;* the mouth of the wicked, things perverse.* The humble monk, while he  is keen to obey the command of his seniors* out of love for eternal  life, meditates obedience  in his  thoughts be-forehand. The disobedient monk, however, while he 

Pr 19:15 *

Pr 20:4 *

Pr 20:4 *

CCM 11 º

Pr 30:25 *

Pr 15:28 *Pr 10:32 *senior *

10. Cf. Greg. Reg. past. III.15; PL 77:74D-75A. Cf. Taio Sent. IV.32; PL 80:948D. 

disdainfully neglects to fulfill the orders of his superi-ors, contradicts them with insolent words.11 The one imitates  Adam’s  disobedience  and  withdraws  from God, while the humble monk imitates Christ’s obedi-ence and  returns  to God. For Adam sinned, but did not recognize his sin or ask pardon for it. Christ, how-ever, did no sin, nor was deceit found in his mouth,* but in order to redeem us from sin* he became obedient to his Father unto death,* and the innocent one un-derwent suffering and death on our behalf, leaving us an example, so that imitating him we might follow his footsteps.* For all of us fell in Adam when he fell, and we  lost all good things. But  in Christ we have risen and have received greater things that will last without end,  but  only  if  we  hold  perseveringly  to  his  foot-steps. Adam made us liable to all sorts of evil through his own fault, but Christ’s coming set us free through grace. And to sum it all up: Adam’s disobedience took paradise away from us, while Christ’s obedience gave us even the kingdom. Therefore let us who through the sloth of disobedience have departed from God, return to God by the labor of obedience, so that the saying may be fulfilled in us: They returned to their own country by another way.*

3To you therefore my words are now addressed. Many people try to substitute meus, ‘my’, for mihi, ‘to’ or ‘for me’, in this place, on the grounds of amending the  text—not  realizing  that many of  the  teachers  in 

major

* 1 P 2:22

* Tt 2:14

* Ph 2:8

* 1 P 2:21

* Mt 2:12

11.  When and how to distinguish between senior and maior in monastic texts remains a difficulty, as in this and the preceding sentence.  After adverting to the difficulty that is presented by praepositus, A. de Vogüé, ‘Les règles monastiques anciennes (400-700)’,  Typologie des sources du moyen âge occidental 46 (1985) p.19, writes:  `Des difficultés analogues existent pour les termes de senior, prior, maior, qui peuvent désigner soit le supérieur propre-ment dit, soit quelque officier subalterne, soit même un simple ancien.’ 

Prologue to the Rule 55

56  Commentary on the Rule of Saint Benedict

the  schools  of  rhetoric  used  this  kind of  locution.12 

So  somewhere blessed Gregory  says: These words of mine were said to them. And somewhere else he says: For now my speech is turned towards you. ‘Speech’* comes from the word for sewing ºor broadcasting* seed. It  is a discourse and a collation, a bringing together, because it does not consist of one word only; from a sewing with many words it is called a ‘sermon’, as for example, a sermon of Hilary, a sermon of Augustine, and so on.13

Whoever you are renouncing your own wishes. ‘To  renounce’  tends  to  be  employed  with  the  con-notation of spurning, rejecting, and contradicting—or something  else  that  can  be  expressed  by  this  word with  that  general  sense. Monks make  this  renuncia-tion on two occasions, as indeed should all the faith-ful. It is firstly in baptism that all the faithful renounce Satan—also called the devil—so as to serve the Lord and Saviour more freely, for according to the saying of that same Lord: No one can serve two masters.* The works of Satan are renounced because they are contrary to the works of  the Saviour. His empty displays are re-nounced; they are, of course, works of Satan, but they seem to be, as it were, distinguished from the rest of his works because in them we find emphasized the pride of which he is the author and which cast him down from heaven. His empty displays,  then, are ambition, arrogance, vainglory, and everything else of  the kind that proceeds from pride as its source.

And  secondly,  monks  and  faithful  Christians  re-nounce  their own wishes moved by  the example of the Lord, who says: I have not come to do my own will, but the will of him who sent me.* For Scripture also says: 

12.  Cf. Hier. Ep 22:15; CSEL 56:162. 13. Cf. Etym. VI.8.3-4; PL 82:238A. Cf. Diff.  I.578; PL 

83:67B. 

haec mihi

mihi ad vos sermosermo * CCM 12 ºserendo *

Mt 6:24 *

Jn 6:38 *

And turn away from your own will.* We call one’s own will the will one is born with, which is personal and private  to each person. The noun ‘will’ derives  from the verb ‘to will’. It consists of a judgment of the mind; it is the active power a person has to make plans and take decisions. Living  like  this  is  living  according  to man,  not  according  to  God.  For  that  man  lives  ac-cording to man who lives according to himself and his own will; who comes and goes with whom he wants and where he wants; who sleeps as much as and when he wants; who speaks when and for as long a time as he wants; who eats and drinks what, where, as much as and when he wants; who laughs when and as much as he wants; and finally, who carries out and follows whatever  is delightful  to  the eyes, whatever  is pleas-ing  to  the nostrils, whatever  is pleasant  to  the other senses of his body. Now the man who lives according to God does not  take carnal delight  in any of  these things, but spiritual things build him up spiritually, and he restrains all the desires of the flesh with the delight of  spiritual desire. He prefers what  lies  in  the  future to what is in the present, he subjects the flesh to the spirit;  and whatever  he desires  or  does,  he  does  not want it to proceed from his own will but from the will of God, whom he longs with all his might to please.

ºIntending  to  do military  service  to  the Lord Christ  the  true  king.  He  is  called  Lord  because he has  lordship over the whole of his creation, or at all  events  because  the  whole  of  creation  is  subject to  his  lordship.  He  is  called  Christ  from  the  word ‘chrism’. What  in Greek is called ‘chrism’  is  in Latin called ‘anointing’. This name also suits our Lord Jesus Christ,14 whom God the Father anointed not with a visible but with an invisible and spiritual oil. Hence in the Acts of the Apostles the Father is told: ‘They are 

* Si 18:30

º CCM 13

14. Cf. Etym. VI.19.50;  PL 82:256c

Prologue to the Rule 57

58  Commentary on the Rule of Saint Benedict

gathered together in this city against your Son whom you anointed’.* And the writer of  the psalms says  to the Son: God, your God, has anointed you with the oil of gladness,* and so forth. 

He  is called  the  true king because he rightly  sus-tains, governs, protects and rules everything he created. Although  holy  men  may  loosely  be  called  kings,  as in that place in the psalms where it says: And now, O kings, understand,* and in Job: And he places kings on their throne,* yet Christ the Lord is the true king because he is the Son of the true King. And so the psalmist says: O God, give your judgment to the king, and to the king’s son your justice.*

Therefore holy men are kings because they know how not to yield to the movements of their tempta-tions, but to direct them and so remain in control. They are kings because, being set over all the move-ments of the flesh, at one time they rein in the urge to live riotously, at another they temper the heat of avarice; now they abase the glory of pride, now they overwhelm the suggestions of envy or extinguish the fire of fierce anger.15

All this they accomplish not by their own power but by the Lord’s working. And because it is from the Lord that  they  receive  the ability  to do  these works,  they are—not strictly but loosely—called kings. For Christ the  Lord  is  in  truth  shown  to  be  the  true  King  of kings and Lord of lords,* because just as every creature is known to have been made through him,† it is also shown  to  be  ruled  and  governed  through  him.  For the world has its soldiers and Christ has his. Now the world’s  soldiers  take up weak  and  slippery weapons, whereas  Christ’s  soldiers  take  up  strong  and  bright ones. The former fight against their enemies, and the 

Ac 4:27 *

Ps 45:7 *

Ps 2:10 *

Jb 36:7 *

Ps 72:1 *

1 Tm 6:15, *Rv 19:16Ws 13:5 † 

15. Greg. Moral. XXVI.28.53; CCSL 143B:1307. 

result is they bring themselves and those they kill to eternal punishment;  the  latter fight against  the vices, so that after death they may be able to gain eternal life and its rewards; the former fight, and the result is they go down into hell, the latter fight that they may ascend to glory; the former fight and so after death are en-slaved with the demons in hell, the latter fight so that they may always rejoice ºwith the angels; the former fight and so will always mourn with the devil, the lat-ter fight so that they may always exult with Christ.16 The  apostle  Paul  sums  up  both  kinds  of  soldiers  in one  sentence:  No one serving as God’s soldier involves himself in worldly matters,* thus showing that there are soldiers belonging to God just as there are also soldiers belonging to the world.

Therefore  the  two kinds of military  service mark out the two kinds of soldiers. A spiritual military ser-vice leads some to the heavenly camp through the gra-tuitous grace of the heavenly commander; a corporal military service binds others to labor with the world according to the will of an earthly king. The world’s soldiers are held bound by passions and desires, while God’s soldiers crucify their flesh with its vices and concupis-cences.* The former are nourished with banquets, the latter with virtues;  the  former endeavor  to  seize  the possessions of others, the latter desire either patiently to endure the loss of what belongs to them or in the exercise of mercy to give these away. The former per-form deeds for which they may be extolled with false praises;  the  latter  seek  ways  of  being  honored  with everlasting rewards. Vanity bestows on the former an 

Prologue to the Rule 59

º CCM 14

* 2 Tm 2:4

* Gal 5:24

16.  Smaragdus’  use  of  ut  and  ne  at  times,  as  here,  presents problems.  An alternation of ut consecutive and ut final perhaps gives a sense more in keeping with our human aspiration for ultimate happiness, e.g.:   ‘The former fight against  their ene-mies with the result that they bring themselves and those they kill to eternal punishment; the latter fight against the vices, so that after death they may be able to gain eternal life and its rewards.’ 

60  Commentary on the Rule of Saint Benedict

appearance of happiness, while truth confers true joys on the latter. The former consult their own advantage; the  latter  seek  the common good. The  former, who are destined to perish, hasten to preserve what is des-tined to perish;  the  latter desire  to possess what will never perish so that they may not eternally perish. For the former, to live is hard labor and to die is torment; for  the  latter,  to live is Christ and to die is gain.* The former  battle  against  visible,  the  latter  against  invis-ible enemies.  Avarice makes the former cruel; mercy makes the latter kind. Envy makes the former quarrel-some, while meekness makes peacemakers of the latter. The former, out of pride, engage in disputes for the sake of  their  own honor;  as  for  the  latter,  humility makes one person think another superior to himself. Babylon is  ruled by  the  former, while  through and  in  the  lat-ter the heavenly Jerusalem is administered by the Lord. Prosperity lifts up and adversity casts down the world’s soldiers, whereas God’s soldiers are immovable in their perseverance, whether in prosperity or in adversity.

You take up the strong bright weapons of obe-dience.  Blessed  Benedict  called  them  the  strong weapons of obedience because the labor of obedience surpasses  all  human  labors  that  are done voluntarily. For what can be stronger than that a man should make himself in all respects servant to a man and, although free and held in honor, should present himself to all as a lowly purchased slave, despised and abject, so that he can say: But I am a worm and no man, the reproach of men and despised by the people?* What can be stronger than that when  struck on one cheek he  should offer  the other, should surrender his cloak to one ºwho is tak-ing away his tunic, that for one who is forcing him to go one mile he should go two?* And that in all these things  he  should  rejoice,  because  he  has  been  con-sidered worthy to suffer insults for the Lord’s name?* What  can  be  stronger  or  more  resistant  than  that  a 

Ph 1:21 *

Ps 22:6 *

CCM 15 º

Cf. RB 7.42, *Mt 5:39-41,Lk 6:29

Cf. Ac 5:41 *

man  should  voluntarily  subject  himself  to  a man  in all obedience,* and in the very obedience should pa-tiently bear the hard and contrary injustices inflicted on him,*  than that he should be content with great poverty and hardship, and be ready for everything en-joined on him;* than that not only with his tongue he declare himself, but also in his heart consider himself inferior to and of less value than everyone else,* and wherever he  is, whether  sitting or walking, with his head always bowed and his eyes fixed on the ground, he consider himself guilty of his sins, saying: Lord, I am not worthy to look up and see the height of heaven on account of my injustices?* 17

Let us see why blessed Benedict said that the weap-ons of obedience are very  strong and bright.* They are very  strong  because,  as  we  said  above,  the  labor  of obedience  surpasses all  the voluntarily-performed  la-bors of the human race. The strong weapons of obe-dience are  that  a man  should deny himself  in  regard to himself, the bright weapons, that he should follow Christ;* the very strong, that he should turn from evil, the bright, that he should do good;* the very strong, that he should not render evil for evil, the bright, that he should render good for evil;* the very strong, that he should not curse one who curses him, the bright, that he should even bless him;* the very strong, that he should  not  hold  hatred  in  his  heart,  the  bright,  that he should love both enemy and neighbor as himself;* very strong, inasmuch as the monk is despised, bright, when it comes to performing some work; very strong in endurance, bright in obedience; very strong in con-tinued fasting, bright in refreshing the poor; strong, Let your loins be girt, bright, and your lamps be burning.* They are very strong when they endure their own weakness, bright  when  they  visit  others  who  are  weakly;  very 

Prologue to the Rule 61

* Cf. RB 7.34

* Cf. RB 7.35

* Cf. RB 7:49

* Cf. RB 7:51

* Cf. Mt 8:8,Lk 18:13,

RB 7.63-65

* RB Prologue

* Cf. RB 4.10

* Cf. Ps 37:27, RB 7.29

* Cf. 1 Th 5:15, 1 P 3:9, RB 4.29

* Cf. Lk 6:28, 1 P 3:9, RB 4.32

* Cf. Lk 6:27, Mt 5:44

* Lk 12:35

17. Simon Tugwell op pointed out  to me  that  these words come almost verbatim from the apocryphal Prayer of Manasseh.

62  Commentary on the Rule of Saint Benedict

strong  when  they  are  not  undone  by  the  deceitful-ness of vanity, bright when they speak the truth with heart and mouth;* very strong when they bear  inju-ries patiently, bright when they do not inflict injuries for others to bear;* very strong when they rein in the appetite of gluttony,† ºbright when they love frugality and  sparingness;* very  strong when  they chastise  the body,† bright when they love chastity.*

But we can also truthfully say that, to the extent that in the present life the weapons of obedience are very strong in performing works, to that extent they will be bright in eternal reward. And insofar as they are very strong while being exercised in the present life, they will be bright in the future rest; to the extent that they are rough and heavy on the way, they will be pleasant and light when we arrive; they will be as much hon-ored in the future as they are despised in the present. For the apostle says to the obedient: You are dead, and your life is hidden with Christ in God. For when Christ appears, who is your life, then you too will appear with him in glory.* And about these very same people the Lord says to his Father: Father, I wish that those you have given me should be with me where I am, so that they may see my glory.* And I have given them the glory which you gave to me.* And with the apostles  they hear: Amen, I say to you, that you who have left all things and followed me, in the new age when the Son of man sits on the seat of his majesty, you also will sit on twelve seats judging the twelve tribes of Israel.*

4In  the  first  place,  whatever  good  work  you begin to do. He says, In the first place, that is, at the beginning of conversion and at the beginning of a good work. Understand, O monk, that the ancient serpent lies in ambush for you; to the extent that you get the upper hand, crush his harmful head, because he will not cease to lie in wait for your heel with all the power at his disposal.* Now, you prudently crush 

Cf. RB 4.28, *Ps 15:2

Cf. RB 4.30 *Cf. RB 4.36 †CCM 16 ºCf. RB 4:13 *Cf. RB 4.11 †Cf. RB 4.64 *

Col 3:3-4 *

Jn 17:24 *

Jn 17:22 *

Mt 19:28 *

Cf. Gn 3:15 *

the serpent’s head if you do not consent or receive the beginning of his evil suggestion, and if you do receive it into your thoughts, you do not nourish it by dwell-ing on it. That man, I say, well and truly crushes the serpent’s head who does not ruminate on his sugges-tions by thinking about them, or foster them by taking pleasure in them, or nourish them by meditating on them,  or  by  consenting  and  nourishing  them  bring them to the final stage where sin is committed. And in this way the person who crushes the serpent’s head drives away from himself the serpent’s whole body. For where the cunning and slippery serpent has managed to sneak in the head of his suggestion, he tries to slip his whole  self  in,  the aim being evilly  to  take com-plete possession of him by whom he has been evilly received in his completeness, and evilly to possess the person  thus  evilly  taken  and  overcome.18  So  let  the good  monk,  right  at  the  outset,  crush  the  serpent’s head—that is, the devil’s suggestion—so that he may not in the end become his possession. Let him crush thoroughly and well, so that he may ºnot be crushed thoroughly and badly. Let him smite so as not to be smitten. Let him kill lest he be killed. And when he is in all these things a strong victor,* let him give grateful praise not to himself but to his Creator,* from whom he received the strength to overcome, and not be over-come and so perish. Therefore the monk should exer-cise foresight and direct all his care and solicitude to his heel—his life’s end—so that he may not, through lack of foresight, perish at the serpent’s poisonous bite. For what else does a person’s heel  signify,  if not  the final  moment  of  his  life?19 The  cunning  enemy  lies in wait and strikes  it with his death-dealing tooth  if the healthy mind unhealthily leaves off guarding itself. Therefore, O monk, hear the counsel given for your 

Prologue to the Rule 63

º CCM 17

* Nm 21:1

* Cf. RB 4.42

18. Cf. Greg. Moral. I.36.54; CCSL 143:55. Isid. Sent. III.5.14; PL 83:663A. 

19. Cf. Bede In Hex. 1; PL 91:58C. 

64  Commentary on the Rule of Saint Benedict

salvation, and carefully preserve the heel of your work, so that you may not at the end of your life be deceived and lapse into some error; and there, where you were hoping  to  receive  the  reward,  be  deceived  and  find ruin;  and  there  where  you  were  hoping  joyfully  to mount up  to heaven,  sadly  sink down  into hell,  and through want of caution suddenly lose what you had taken so long a time to acquire and could have pos-sessed forever.

For what does it profit a man to begin a good work and not see it through? Scripture says, not that he who begins,  but  that  he  who  perseveres  will  be  saved.* Amongst all the other kinds of sacrifice, the tail is or-dered to be offered to the Lord. For just as in the heel, so also in the tail, is the end of the body displayed. And that person well and truly immolates the tail in sacri-fice to the Lord who perseveres in a good work unto the end. For we offer the tail of the victim to the Lord when we complete a good work with a persevering finish. Joseph, whose name is interpreted as meaning ‘increased’, is described as being clothed in an ankle-length  tunic.20  Now  the  tunic  he  was  clothed  with signifies perseverance in a good work. And the person who during his life goes about adorned with an ankle-length tunic is the one who, having been increased by virtues, aims at perseverance in the good he has begun, and does not leave it incomplete.21 Therefore, let the prudent  monk  extend  the  tunic  of  his  good  works as far as the ankle, so that he may not suffer from the hostility of humankind’s enemy, in case the latter cause him,  unclad  with  the  tunic  of  perseverance,  to  sink into the depths of hell, or else save him for condemna-tion to eternal disgrace on the grounds that he is partly clad and partly unclad. So let the ankle-length tunic perseveringly adorn and protect the feet of monks, so that at the end of life it may happily restore them to 

Cf. Mt 10:22, *24:13

20. Cf. Etym. VII.7.17; PL 82:282D. 21. Cf. Greg. Hom. ev. II.25.1;  PL 76:1189C. 

God, where  together with glory  and happiness  they may obtain eternal rewards as well.

Ask him with most urgent prayer for  it  to be brought  to  perfection.  But  in  order  that  these things,  by God’s  largesse may  come  to pass  for  you, whoever you are, O monk, do not  ask hesitantly or ºlukewarmly,  but with most  urgent  prayer. Hear the apostle warning us about the urgency of prayer. He says: Be urgent in prayer, keeping watch in it.* And again [Jesus says]: Watch and pray!* Elsewhere too he says: For you ought to pray and never grow faint.† The assiduous prayer of the just man,  says  the  apostle, has great power.* The prayer of Elijah closed the doors of heaven,† the prayer of Daniel stopped up the mouths of lions,* the prayer of  the  three  young men  extinguished  the fiery  fur-nace,† the prayer of the Church undid Peter’s chains,* the prayer of Cornelius penetrated the Lord’s ears,† the prayer on the cross opened paradise  for  the robber.* Let the monk not be loath to pray urgently, because he has dwelling within him the Lord to whom he prays. For thus says the apostle: You are the temple of God, and the Spirit of the Lord dwells in you.† For those who are being fashioned into the temple and the abode where he dwells are quickly heard by the Lord who dwells there. A person carries within himself  the one he  is beseeching, or rather he is heard by the very one by whom he is being carried. So the person who wishes to bring a good work to perfection must apply him-self  frequently to prayer.* For by prayer is meant supplication and petition. ‘Prayer  is so called as being a  reason of  the mouth. Now  a weaving  together  of words without meaning is not prayer, because it is not a reason of the mouth.’22

º CCM 18

* Col 4:2* Mt 26:41, Mk 14:38, 

1 Pt 4:7 † Lk 18:1* Jm 5:16

† 1 K 17:1

* Dn 6:22

† Dn 3:49* Ac 12:5†  Ac 10:4

* Lk 23:43

† 1 Co 3:16

* RB 4.56

oratio

ratiooris

22. Etym. I.5.3;  PL 82:81C.  This is a good instance of Isidore’s ingenious, if sometimes inaccurate, etymologizing. 

Prologue to the Rule 65

66  Commentary on the Rule of Saint Benedict

5So that he who has deigned to count us among the number of his sons. The Lord in his mercy first deigned  to count us  among  the number of his  sons when we deserved through faith to receive him, as the evangelist John says: As many as received him, to them he gave power to become sons of God;* when we received, not the spirit of slavery in fear, but the spirit of adoption as sons, in which we cry: Abba, Father.* When we received the  adoption  of  sons,  we  renounced  the  devil  and his works and empty displays  in baptism. Afterwards, however, we were counted among the number of his sons, when  through  the grace of  conversion we  left the world and  followed Christ, hearing  the voice of the prophet saying: Hear, O daughter, and see, and forget your own people and your father’s house;* when we forgot our  father  the world, who fed us bad milk, and  fol-lowed  Christ  our  father  who,  by  chastising  us,  gave us good milk to drink, and having fed us good milk exhorted us saying: You will invoke me as Father, and you will not cease to enter after me.* Great is the ºthe honor bestowed by God our Father! We do not deserve to be among the number of his servants, yet he does not dis-dain to count us among his sons. I repeat: Great is this honor, namely, that although we are naturally children of wrath* and sinners from our infancy, we are merci-fully called children of God and heirs, heirs indeed of God and co-heirs with Christ.* Great is the exaltation of good monks in the presence of God the Father; it has been promised them that they will shine like the sun in the kingdom of heaven,* and will sit upon twelve thrones judging the twelve tribes of Israel.* With the apostles they hear from the Lord: As the Father has loved me, I also have loved you; abide in my love.* They are told: I  shall  call  you no  longer  servants but  friends;*  and, I shall see you and your heart will rejoice, and your joy no one shall take from you;* and, Whatever you ask the Father in my name he will give you.* How sublime the honor given those for whom the Son beseeches the Father: 

Jn 1:12 *

Rm 8:15 *

Ps 45:10 *

Jr 3:19 *CCM 19 º

Eph 2:3 *

Rm 8:17 *

Mt 13:43 *

Mt 19:28 *Jn 15:9 *

Cf. Jn 15:15 *

Jn 16:22 *Jn 14:13, *16:23

Holy Father, keep them in my name, that they may be one as we also are one;* and, I wish that where I am they too may be with me, that they may see my glory;* and, I have given them the glory you gave to me.*

He must not at any time be saddened by our evil deeds. ‘Deed’ comes  from the verb ‘to do’ and the noun ‘doing’. ‘Our deeds’ mean ‘the things we do’, good or evil. If the things we do are upright, the Lord rejoices and exults over these our deeds; but if they are depraved he is saddened by them, and condemns and judges both them and us. For just as God the Father rejoices  in his chosen children, so he  is  saddened by the reprobate. Solomon says in Proverbs: The wise son gives joy to his father, but the foolish son is the grief of his mother.* This is because it is not only God the Father, but also holy Mother Church, who is saddened by a wicked  son. The  apostle  also  says:  Do not sadden the Holy Spirit in whom you have been sealed.* We sadden the Holy Spirit when we do what is not pleasing to him,  and  refuse  to  do  what  is  pleasing  to  him. The author of all good things  is Christ; of all evil  things, the devil. Christ rejoices in those he perceives making progress and growing in his holy deeds, but he is sad-dened by those he sees ensnared in and surrendered to the devil’s ºdeeds. Now God is said to be saddened, not strictly but  loosely  speaking;  the  saying derives  from our customary usage. For God who is always the self-same is never saddened because he never changes.

6For  he must  at  all  times  be  obeyed with  his good  things  in  us.  ‘Times  are  named  from  the movement of  the stars.’23 So when God was arrang-ing the stars he said: Let them be as signs for times and days and years,* that is,  in some variable motion, one element of which has gone past sooner, another later, 

* Jn 17:11, 22

* Jn 17:24

* Jn 17:22

actusagendo

actio

* Pr 10:1

* Eph 4:30

º CCM 20

* Gn 1:14

23. Etym. V.29.1; PL 82:214C. 

Prologue to the Rule 67

68  Commentary on the Rule of Saint Benedict

because  they cannot exist  simultaneously. ‘Times  are divided in moments, hours, days, years, periods of five years, centuries and ages.’24 Properly speaking, a hun-dred years are not one time—nor is one month, nor a day, nor an hour—because when one passes another arrives; they cannot be one thing at the same time.25 When he says He must be obeyed,  this  is under-stood of the true king Christ; he has said above that the monk, armed with obedience, is going to do mili-tary service for him. Must be obeyed, he said; that is, must be hearkened to, must be followed readily, must be complied with. When he says At all times, under-stand this as meaning in prosperity and in adversity. So what he mentioned here—about our having to obey him with his good things—shows that we have noth-ing of our own  that we  are  able  to obey him with. Therefore, since we cannot have either the will or the power from what is ours, let us hasten to obey him at all times with what is his.

We are obeying God with his good things when we give thanks not to ourselves but to him for virtues re-ceived; when, while we preach his commandments with our mouth, we fulfill them in what we do; as he himself says:  If you love me, keep my commandments;* when we deny ourselves and carry the cross and follow the Lord with  wholehearted  rejoicing;* when  having  received the seed of the word with a good, a very good heart,* a heart purged from all the dregs of malice, we bring forth  fruit,  now  thirtyfold,  now  sixtyfold,  and  now  a hundredfold;* when after receiving the talent of money we return to the Lord with very great profit;* when we forgive the person who sins against us not only seven times but as many as seventy-seven times;* when hav-ing been invited we take our place with a wedding gar-ment in the wedding feast of the great king,* so that we may not deserve to be bound hand ºand foot, shut up 

Jn 14:15 *

Lk 9:23 *Lk 8:15 *

Mt 13:8 *Mt 25:22 *

Mt 18:22 *

Mt 22:12 *

º CCM 21

24. Ibid. 25. Cf. Sent. I.7.2;  PL 83:548B. 

in  the outer darkness*  and condemned  to perpetual punishment with the man who refused to forgive his brother when the latter sinned against him,* or with the man who dug a hole and hid his master’s money in  the  earth,*  or with  the man who  came  into  the wedding  feast without  a wedding garment.* And  so there follows:

6So that not only may he not as an angry father at any time disinherit his children,7 but neither as a dread lord, angered by our sins, hand over to  perpetual  punishment  as most wicked  ser-vants those who would not follow him to glory. When he says As an angry father, understand it as said not strictly but loosely of the Lord. In the Sacred Scriptures you will find these and many similar things said of the Lord, taken from our human way of speak-ing. ‘Angry’ means ‘driven by anger’,26 that is, agitated by anger. This is said of the Lord in two ways: either when he scourges every son whom he receives unto glory,* or when he strikes every impious man whom he delivers up to punishment. For this reason is God called our Father, namely, that he created us to exist, and through the grace of baptism he recreated us, and when we were reborn he handed over to us his Holy Spirit  in whom we cry: Abba, Father.* He has  also or-dered us to pray: Our Father who art in heaven.* Now ‘father’ is a name of dignity and honor.  And this name, as is well known, is perfectly realized in God himself. Concerning him the apostle says: From him all father-hood in heaven and on earth takes its name.* And: The Spirit himself whom we received in baptism bears wit-ness to our spirit that we are children of God. But if children, then heirs as well; heirs indeed of God, and co-heirs with Christ.*

Somewhere  else  the  apostle  refers  to  this  inheri-tance as incorrupt, uncontaminated, and unfading, and 

* Mt 22:12-13

* Mt 18:30

* Mt 25:18

* Mt 22:11

ira actus

* Cf. Heb 12:6

* Rm 8:15

* Mt 6:9 

* Eph 3:15

* Rm 8:16-17

26. Cf. Diff. I.301; PL 83:41BC. 

Prologue to the Rule 69

70  Commentary on the Rule of Saint Benedict

states that it is kept for us in heaven.* For he who gave us power to become children of God* has also himself given us power to receive an inheritance in heaven,* provided we have persevered  safely  to  the end.* He said that the heavenly inheritance is incorrupt because it is not touched by old age, not marred by sickness, not corrupted by death, neither is it cramped by the grief associated with penance or the self-restraint re-quired by moderation.27 For it receives nothing from outside by which it could be corrupted or spoilt. He declared  it  to  be  uncontaminated  because  it  always continues complete and inviolate in itself, and it is not limited even by the life-span or the appointed lot of the heirs. No hidden robber contaminates it, no vio-lent  plunderer  snatches  it  away;  it  is  always  uncon-taminated, for it always continues incorrupt. He calls it  unfading  because  it  does  not  wither  from  being violently oppressed by the sickle’s cutting or the sun’s burning heat. ºIt is always green, always perseveres im-mortal. It is decked with flowers in its children, bears fruit in virtues, is pleasant in its delights, outstanding in  its heirs, glorious  in  those who possess  it,  and al-ways distinguished in its gifts and rewards. In it there is eternal life, everlasting immortality, perpetual power, enduring  peace,  certain  sanctification,  true  justifica-tion. And to put it briefly: our inheritance is Christ, in whom is all goodness.

And so we must be extremely careful lest an angry father banish us from this so exceedingly bright in-heritance, and as a dread lord angered by our sins hand [us] over to perpetual punishment as most wicked servants. It is to be noted that it is the very same persons who at first, by believing rightly and liv-ing well have been called sons, who by living badly are afterwards  called most wicked  servants.  It  is  of  such people  that  the Lord  says  through  Isaiah:  I nourished

1 P 1:4 *Jn 1:12 *

Heb 9:15 *Mt 10:22 and * 24:13

CCM 22 º

27. Cf. Bede In 1 Pt 1:4; CCSL 121:227, Smar. Collect.; PL 102:535B. 

and raised up sons, but they have spurned me.* Therefore those who are called most beloved sons for receiving the Lord, are called most wicked servants for spurn-ing him. Now two kinds of servants are found in the Divine Scriptures:  the one  consists  of  the  good,  the other of the evil. Concerning the good the Lord says through Isaiah: Behold, my servants shall eat, and you shall be hungry; behold, my servants shall drink, and you shall be thirsty; behold, my servants shall rejoice, and you shall be put to shame; behold, my servants shall render praise out of the exultation of their heart, and you shall cry out from grief of heart and wail because your spirit is crushed.* To them the Lord says in the Gospel: Well done, good and faithful servant; because you have been faithful over a few things, I shall set you over many.* The evil kind of servants are those of whom it is written: Everyone who sins is a slave of sin. But the slave does not remain in the house forever;*; and: You wicked servant, I forgave you all your debt,* and so on.

It is of them too that [Benedict] is speaking in this passage: Lest he hand [them] over  to perpetual punishment  as  most  wicked  servants.  Indeed the Lord does not hand anyone over, but anyone who does not hesitate to sin hands himself over to punish-ment. For it is written: Flee from sin as from the face of a serpent.*

Therefore  someone  who  is  to  be  tortured  is  the very one who hands himself over to the serpent, the devil; he neither fears nor flees sin. He hands himself over  to  perpetual  punishment  who,  living  loose and slack,*  does not  cease  to  sin.  It  is  called punishment because it  fetters and punishes sinners  in torments.28 And  this  is  what  the  frightful  punishment  of  sin-ners means: gehenna, perpetual  torments,  everlasting ºpains,  unending  burning,  certain  and  total  disaster, true death, eternal torture, perpetual sorrow, continual 

* Is 1:2

* Is 65:13-14

* Mt 25:23

* Jn 8:34-35

* Mt 18:32

* Si 21:2

* Pr 18:9

º CCM 23

28. Cf. Etym. V.27.2; PL 82:211B. 

Prologue to the Rule 71

72  Commentary on the Rule of Saint Benedict

groaning, everlasting destruction, where according to Isaiah the worm of  the  impious does not die, nor  is their fire extinguished.* By ‘the worm’ he means the devil and his angels, who like worms gnaw the souls of the reprobate with the tooth of malice, and deliver them up to unquenchable and eternal fire to be burnt and tortured always.

To this terrible punishment are deservedly handed over those who refuse to follow Christ to glory, to that, namely, of which the psalmist says: The saints will exult in glory.* To  follow  is used accurately, because they are called; as  the apostle  says: But the God of all grace who has called us to his eternal glory,* so that when Christ our life appears, we too may appear with him in glory.* Glory means eternal life, full and everlast-ing joy, where there is certain security, secure tranquil-lity,  tranquil  pleasantness,  happy  eternity  and  eternal happiness; where there is perfect love, no fear, eternal day,  cheerful movement; where  the  assembly  glitters with the shining merits of the saints, eternal salvation overflows, truth reigns; where there is understanding without error, memory without forgetfulness, think-ing  without  apology,  charity  without  pretense,  per-ception without  stumbling,  safety without weakness, well-being without sorrow, life without death, readi-ness without hindrance, fullness without distaste, and total soundness of body without sickness.

8Therefore  let  us  at  last  arise.  Let  us  arise  is rightly said to the idle and those who are held down by the slumber of laziness, because the soul given up to the sleep of negligence and pressed down by dull-ness and inertia, as it were sleeps and takes its rest on the bed of its idleness, dazed by a harmful lethargy. He says Let us arise—that is, let us use foresight and raise ourselves from that place of negligence in which we have long been lying, pressed down by a harmful feel-ing of sluggishness. Let us lift up our hearts to the Lord 

Is 66:24 *

Ps 149:5 *

1 P 5:10 *

Col 3:4 *

together with our hands, that  is,  together with good works, we who, pressed down by evil acts and bowed down with wicked habits, have already for a long time clung to the world. For the spiteful spirits say to the soft soul as it lives a dissolute life: Bow down that we may pass over.* Now if it acquiesces in their evil suggestions, it will be trodden down to ill effect under their feet and perish. But if it continues upright in the work of God, it will be able to say with Elijah: As the Lord lives in whose sight I stand.* And with Paul: But our way of life is in heaven.* When he ºsays At last, he means—if I am not mistaken—the lateness of the time. From two adverbs of time he made one, because ‘at last’* is the same as ‘at length’.* It is as if he were saying: Even if we did not want to exercise ourselves in good works in our early years—that is, in our youth—let us come to our senses again at least in our old age, and having been converted, even though late, to the ways of life, let us not squander the medicines of salvation.

Scripture stirs us up saying. It is the sleeping soul that is aroused, not the one keeping watch. That soul is indeed asleep which is forgetful of its Lord and does not remember his commandments; while that soul is keeping watch which always holds the memory of its Lord in its heart and keeps his commandments in its deeds. The soul which does not amend its past sins and has no thought for the future is asleep; the soul which laments its past sins and commits no more that it needs to lament is keeping watch. The soul which proceeds along the broad and spacious way*, giving no thought to the future life and glory, but with eyes closed and sleeping becomes daily worse and hastens  to eternal ruin, is asleep; the soul which thinks about eternal life and  future  glory  and  makes  its  way  along  the  strait and narrow way,* and grows and is renewed daily in virtues, and does not cease to labor in order to reach knowledge of its Creator, is keeping watch.

* Is 51:23

* 1 K 17:1* Ph 3:20

º CCM 24

* tandem

* aliquando

* Mt 7:13

* Mt 7:14

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74  Commentary on the Rule of Saint Benedict

It is now the hour for us to rise from sleep.* The word ‘hour’ is put here for ‘time’. For any amount of time whatever is fittingly called an hour, as is written in the Gospel: The householder went out at the third hour, the  sixth,  the ninth  and  the  eleventh hour  to  invite workers into his vineyard.* For he says It is now the hour for us to rise from sleep,  that  is,  It  is  time  for us to keep watch, rising from heaviness of mind and the  torpor of negligence  so as  to observe  the Lord’s precepts. Concerning this matter Solomon exhorts us saying: Do not love sleep, lest extreme poverty oppress you.* To love sleep is  to embrace torpor of mind through sloth,  and  to give no  thought  to  the  future, because extreme poverty, that is, eternal misery, oppresses the soul that is wrongly carefree.

9And with our eyes opened, those eyes, that is, of which Solomon says: Open your eyes and be filled with bread.* To open one’s eyes is to open the mind’s under-standing  to  the  light  of  justice;  to  fill  with  bread  is to refresh the mind with the spiritual food of divine knowledge.

ºTo  the  deifying  light,  that  is,  the  divine  under-standing he bestows on the soul. With ears pricked up,  that  is, with attentive minds,  let us hear what the divine  [voice],  that  is,  [the voice]  full of God, filled with divinity, as  it  cries  out daily  admon-ishes us saying: 10If today you hear his voice.* Today etymologically means ‘on this day’.29 But here it also signifies ‘always and at all times’, because continually and at every hour he must be heard who gives salutary warning and teaches with mercy. The apostle powerfully expressed the force of this word when he said: ‘But exhort one another every day, as long as it is called today’.*30

Rm 13:11 *

Mt 20:1-6 *

Pr 20:13 *

Ibid. *

CCM 25 º

Ps 95:8 *

Heb 3:13 *

29. Cf. Etym. V.30.18; PL 82:217B. 30. Cassiod. Expos. ps. 94[95]:7; CCSL 98:859. 

If you hear his voice. He says his, that is, the Lord’s, that good shepherd who says: I am the Good Shepherd,* and: My sheep hear my voice and follow me, and I know them, and no one snatches them from my hand, but I will give them eternal life.* In the law and the prophets, in the Gospel and the apostles, the Lord’s voice is heard sounding in many ways, but it is heard and hearkened to by the good and the very good heart. It is indeed heard by hard and stony hearts, but not hearkened to. Therefore souls which harden their hearts so as not to hear the voice of that good and true shepherd do not follow him, are not his sheep, do not know him, and are not known by him. For he who does not recognize will  not  be  recognized,*  and  they will  not  be  freed from the hand of  the robber,* or set  in pastures,† or receive eternal life.

Do  not  harden  your  hearts.  For  thus  says  the apostle  elsewhere:  Let none of you be hardened by the deceitfulness of sin.* Those harden their hearts who re-fuse to put  into practice what they correctly under-stand about God’s commandments. It is said of them through Solomon: Laziness casts into a deep sleep.* For the lazy person by correctly understanding keeps watch, as it were,31 but by not actually doing good, he goes to sleep on the bed of his sluggishness, his heart hardened and understanding dulled. Those people, I say, harden their hearts who do indeed hear the preacher but are not willing to imitate the doer; they do not obey the voice of  the Lord when he  says: Turn away from evil and do good;* they do not hear: Laying aside the old self with its deeds,† clothe yourselves ºwith the new self who is created according to God in justice and the holiness of truth;* they do not renounce the world, take up the cross and follow Christ.†

* Jn 10:11, 14

* Jn 10:27-28

* 1 Cor 14:38* Ps 97:10† Ps 23:2

* Heb 3:13

* Pr 19:15

* Ps 34:14† Col 3:9

º CCM 26* Eph 4:24

† Mt 10:38

31. Reg. past. III.15 (PL 77:74B); Taio Sent. IV.31 (PL 80:948B); Bede In Pr II.19.15 (CCSL 119B:101). 

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76  Commentary on the Rule of Saint Benedict

11He who has ears to hear.* What he seeks here are the ears of the heart, not those of the body. That person has ears to hear who fulfills by his deeds what he has understood with his heart; he has ears to hear in his heart  who  commits  the  Lord’s  precepts  to  memory, and keeps what has been committed there to be given back  to  the Lord with  interest many  times  as  great. But that person does not have ears to hear who nei-ther retains the Lord’s precepts in his memory nor ful-fills them in his deeds, who neither stores them up in his heart nor practices them in his deeds. 

Let him hear what the Spirit says to the churches.* Let him hear, he says, that is, let him understand; what the Spirit, that is, the all-powerful Spirit, the Holy Spirit, that Spirit who gives witness to our spirit that we are chil-dren of God,* and about whom the apostle says: You are the temple of God, and the Holy Spirit dwells in you.* The Holy Spirit is so called from the fact that he breathes something.32

Now he is called the Holy Spirit of God because he is the holiness of the Father and the Son. For although the Father is spirit and the Son is spirit, and both the Father and the Son are holy, however he is properly called the Holy Spirit as being the holiness of both and consubstantial with both.33 Ecclesia is the greek word translated into Latin by convocatio, a calling together, an assembly, and for this reason it ought to call everyone to itself.34

Since it is one and universal, that is, catholic, John in the Apocalypse writes of seven churches* because of the  uniform  fullness  of  the  spirit,35  that  is,  the spirit

Mt 11:15, cf * Rev 2:7

Rev 2:7 *

Rm 8:16 *1 Co 3:16 *

Rv 1:4 *

32. Cf. Etym. VII.3.2; PL 82:268A. 33. Ibid. VII.3.5;  PL 268B. 34. Ibid. VIII.1.1; PL 293D. 35. Cf. ibid. VIII.1.3; PL 295A. 

of wisdom and understanding, of counsel and fortitude, of knowledge and piety and of the fear of the Lord.*

12And what does he say? Come, children, hear me.* Great  is  the  loving kindness and mercy of  the Holy Spirit, who, before we take the monastic habit, invites each one to hear him; and those he invites to the grace of monastic conversion he calls children. For he it is who says through the prophet: You will call me Father, and you will not cease to come in after me.*

I will teach you the fear of the Lord.* About this fear the psalmist says somewhere else as well: The fear of the Lord is holy, it ºabides forever.* For the more ardently a person  loves God,  the more earnestly does he dread offending him. It is a paternal and loving voice which admonishes us and invites us to sweet and useful fear;36 when he says I will teach you, he admonishes us not to be alarmed because we have heard the word ‘fear’. For this is a fear that causes love, not dread. Human fear is marked by bitterness, this fear by sweetness; the former compels us to slavery, the latter draws us to freedom; finally, the former fears enclosed spaces, the latter opens up the kingdom of heaven.37 Solomon says in praise of fear: ‘The fear of the Lord shall prolong days’.* Therefore, O monk, fear the Lord, but with that fear which, being holy, lasts forever;* with that chaste fear which to the days of this time will add eternal days, perpetual days, immortal and everlasting days. In fact, it will add one day that is without evening or ending, a day full of happiness and joy, brim full of unfailing light, supported by the company of angels, a day uninterrupted by night, unob-scured by darkness, a day unclouded; summer’s heat does not make it unbearable, nor winter’s cold render it sluggish; it is a day which will be one for you together with the saints, which you will have in common with the angels, and eternally with both. May it bestow on you fellowship with the angels, and

* Is 11:2-3

* Ps 34:11

* Jr 3:19

* Ps 34:11

º CCM 27* Ps 19:9

* Pr 10:27

* Ps 19:9

36. Cf. Cassiod. Expos. ps. 33[34]:12; CCSL 97:299. 37. Ibid.

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78  Commentary on the Rule of Saint Benedict

happiness and joy as well, and make you a companion of the patriarchs, count you among the number of the prophets, and make you in exultation a companion of the apostles.38

For  it  is  written:  Those who fear the Lord have put their hope in the Lord; he is their helper and protector;* and somewhere else: The fullness of wisdom is to fear God;* and: The crown of wisdom is fear of the Lord; it fills one with peace and the fruit of salvation;* and: You who fear the Lord believe him, and your reward will not be made empty.* You who fear the Lord love him, and your hearts will be enlightened;* and: How great is one who finds wisdom; but he is not superior to one who fears God.* Blessed is the one to whom it is given to have the fear of God;* the fear of the Lord is like a paradise of blessings,* because in it there is confidence and strength;* through it there springs up the fruit of salvation and peace.*

Keep listening, O monk, and pay careful attention to what the ºLord through the prophet promises to those who fear him; he says: ‘The sun of justice will rise for you who fear my name, and healing is in its wings; you shall go forth and leap like calves of the herd,’ * and so on. O monk, you must fear the name of the Lord, so that Christ the Sun of justice may rise for you to drive out the darkness of your mind, take away ignorance of heart and pour in the light of understanding.39 May  he  grant  you  to  live  uprightly,  and  after  death may he bestow eternal life.

13Run while you have the light of life.*  Here  he  is looking not for the running that the body does, but for the progress of souls. Hence the psalmist says: They will go from virtue to virtue, and the God of gods will be seen in Zion;* and elsewhere: I ran the way of your command-ments when you enlarged my heart.* For here too run-ning signifies observance of the commandments and 

Ps 115:11 *

Si 1:20 *

Si 1:22 *

Si 2:8 *

Si 2:10 *Si 25:10 *

Si 25:15 Vulg. *Si 40:27 *

Pr 14:26 *Si 1:18 *

CCM 28 º

Mi 3:20 *

Jn 12:35 *

Ps 84:7 *Ps 119:32 *

38. Smar. Via reg. 3 (PL 102:940AC) and Diad. mon. 6 (PL 102:602D-603A). 

39. Smar. Via reg. 3; PL 102:941BC. ‘O monache’ replaces ‘rex’ in this self-quotation of Smaragdus.

the progress of souls. While you have the light of life, he says, that is, while you live, while the period of this life is granted you. For that person has in himself the light of life who has left the error of his previous way of life and is being converted to the ways of a better life, as the apostle says: You were at one time darkness, but now you are light in the Lord.* But he also has in himself the light of life who has him who said: I am the light of the world; he who follows me does not walk in darkness.* So here there also aptly follows:

Lest the darkness  of  death  overtake you.*  In  this place ‘darkness’ means ‘death or  the devil’. Here we can suitably understand as well that darkness which in the Gospel the Lord calls exterior.* Now those who during life do not strive to separate themselves from vices, and are unwilling to grow in virtues, are deserv-edly overtaken by the darkness of death, condemned, and mourn in hell. Interior darkness we call blindness of heart, and exterior darkness we call the eternal night of dam-nation. So every condemned person is then cast, not into interior but into exterior darkness, because that person is cast against his will into the night of damnation who here of his own accord fell into blindness of heart. In that place there is also said to be weeping and gnashing of teeth,* so that there they gnash their teeth who here rejoiced in eating, there the eyes weep that here were busied with illicit desires, and each single member undergoes punishment according as here it was subject to and at the service of each single vice.40

In the weeping of eyes and gnashing of teeth we are shown, through the metaphor of the bodily members, how great the torments are. Darkness* is so called be-cause it holds shadows.* Darkness is not some thing, but  where  light  is  not,  darkness  ºoccurs.  For  just  as darkness is nothing but the absence of light, so death is nothing but the deprivation of life.41 Death* gets its 

* Eph 5:8

* Jn 8:12

* Jn 12:35

* Mt 22:13

* Ibid.

* tenebrae

* teneant umbras

º CCM 29

* mors

40. Greg. Hom. ev. II.38.13; PL 76:1290AB. 41. Cf.  Isid. Etym. XIII.10.12-13; PL 82:479A. 

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80  Commentary on the Rule of Saint Benedict

name either  from the word ‘bite’* or  from  its being bitter.*42

14And  the  Lord  seeking  his  workman  among the multitude of people to whom he calls out these things, says again. In the multitude the Lord seeks a few workers, because many are called, but few are chosen.* Right now in this present life he is certainly looking for workers, so that afterwards he may merci-fully call to them and say: Come to me, all you who labor and are burdened, and I will give you rest,* says the Lord. For  it  is  written:  He who works his land will be filled with bread; but he who follows idleness will be in need.* That  man  strenuously  works  his  land  who  through daily exercises, meditation on the law, and mental vigi-lance—which is like cultivating a field—earnestly in-structs the secret places of his heart, and who, lest it be endangered by the famine of ignorance, does not cease to refresh the understanding of his  interior self with the invisible nourishment of spiritual food, as though with bread. That man, I say, who working in the land of  his  body  keeps  nocturnal  vigils  and  sheds  abun-dant tears for his sins, chastises his body and brings it into  subjection,*  weakens  his  flesh  with  fasting  and tortures it with various afflictions, will be filled with bread from above and with eternal rewards.

15Who is the man who wants life and longs to see good days?* A question is proposed of such a kind that the assent of all may follow. For what man is there who can say either, I do not want life, or, I do not long to see good days? But would that we sought life everlasting in the same way as we fix our hearts on this temporal life. He does not call good days those in which we are occupied with passing pleasures, but those which are truly good and are spent in the highest holiness.43

morsus *amara *

Mt 20:16 *

Mt 11:28 *

Pr 28:19; cf * 12:11

1 Co 9:27 *

Ps 34:12 *

42. Cf. Isid. Etym. XI.2.31; PL 418C. 43. Cassiod. Expos. ps. 33[34]:13;CCSL 97:299. 

Who is the man, he says, who wants life, that is, the blessed life, perpetual, immortal, without death, with-out end and without  toil; because  in  this  life man is born to toil,*, he comes to that life so as to live without toil and forever. For that is the blessed life, and those who come to it with their good works completed will be like the blessed angels,* and will reign with their God  without  end.* What  ºhere  they  had  believed, there  they  will  see;  contemplating  the  substance  of their Creator with clean hearts, they will rejoice with the eternal exultation of divine love, and forever pos-sessed by mutual delight they will cleave to each other in happiness. Having recovered their bodies free from corruption and endowed with immortality, they will receive  citizenship  in  the  heavenly  fatherland;  made citizens of it forever, they will carry off the promised rewards. There  they will be flooded with  such great happiness and such great grace of heavenly  joys that they will thank him who is rewarding them for such great gifts, and experience no boredom because of the very perfection of abundant good things.

16But if you hearing answer: I do, God says to you. What is God? God is that which no conjecture reaches. For he is more than can either be said or thought. Each nature according to its capacity has some faint inkling of God. And to the extent that nature differs from na-ture, one way of thinking differs from another. Because he is above all things, he necessarily exceeds the minds of all. For in the measure that human beings can stretch the point of their mind they glimpse what God is, by a conjecture, not by a definition. There is no doubt that the  angels,  who  are  superior  to  humans,  understand something more about God; and for the same reason the archangels understand more. But the cherubim and seraphim, who are said to be the powers nearest God, understand  greater  things  about God, without  com-pletely comprehending what God is, because no one 

Prologue to the Rule 81

* Jb 5:7

* Mt 22:30* Rv 22:5

º CCM 30

82  Commentary on the Rule of Saint Benedict

knows the Father except the Son, and no one knows the  Son  except  the  Father.* Therefore—it  seems  to humans—God  is  spirit,  a  simple  nature,  inaccessible light, invisible, inestimable, infinite, perfect, in need of nothing, eternal, absolutely immortal,  from whom all things have obtained their beginning; he is to be ven-erated, loved, and feared; outside him there is nothing, rather in him are all things whatsoever that exist, above, below, the highest and the lowest; all-powerful, holding all things, truly rich in all things because there is noth-ing that does not belong to him; good, just, merciful; he is also severe, so that dread of him should preserve the things he has created in his goodness,  lest negligence give birth to life’s utter collapse. And lest I omit what is more wonderful: So great is his clemency that, after suffering insults from those he made, he puts up with them, and is the first to call them to peace.

17If you wish to have true and perpetual life. Life is so called because of vigor, or because it has the power to be born and grow.44 Here it is called true and perpetual, either with reference to Christ, who said: I am the way, the truth and the life,* or to eternity, by which one lives forever. For death always succeeds this life, but never that  [life]. And  so  this  life  is  called  deceptive,  while that is called true; this ends in a short time, while that is called perpetual;  this  is mortal, while that  is called eternal; this is wretched, while that is glorious; this is full of ºtoil and sorrow, that remains ever delightful in soundness of health and repose; this is feeble as a result of hatreds and defects, that is always enlivened with joy, being fruitful in charity and virtues. Concerning these, blessed Augustine in his exposition of the Gospel says: And so the Church knows two lives divinely preached to her. One of them is in faith, the other in vision; one in pilgrimage, the other in eternity; one in toil, the other in rest; one on the

Mt 11:27 *

Jn 14:6 *

CCM 31 º

44. Isid., Etym. XI.1.3; PL 82:397C. 

way, the other in the fatherland; one fights with the enemy, the other reigns without an enemy. Therefore one is good but still wretched, the other is better and blessed.45 He who is fortunate enough to come to this life will enjoy eter-nal happiness and joy in the kingdom.

Keep your tongue from evil.* Keep from, he says, that is,  withhold,  restrain,  coerce  and  repress.  From evil, that  means  from  every  form  of  slander,  evil  speech, murmuring, derision, vituperation, unjust reprimand, from lying words and idle speech and such like. For it is written: The man who slandered his neighbor in secret, him I pursued;* and: Nor will evil-speakers possess the kingdom of God;* and: Those who murmured were killed by the serpents;* and: The lying mouth kills the soul;* and: You will destroy all who speak falsehood,* and such like.

Behold,  O  monk,  why  he  says:  Keep your tongue from evil. For  if  the Lord pursues  the  slanderer, and evil-speakers do not possess the kingdom of God, and murmurers are killed by serpents, that is, by demons, and if God will destroy all who speak falsehood, we must with all watchfulness keep our tongue from evil so  that we  too may not perish  eternally  along with these as  they perish. And still concerning the evil of the  tongue,  let  us  hear  what  the  apostle  James  says. For he says:

The tongue is a fire and a universe of iniquity. The tongue is constituted among our members; it stains the whole body, and sets on fire the wheel of our birth, having been set on fire from Gehenna. For every other kind of beast and bird and serpent can be tamed and has been tamed by mankind; but the tongue no man can tame. It is a restless evil, full of deadly poison. With it we bless our God and Father, and with it we curse men who are made in the likeness of God. From the very same mouth

Prologue to the Rule 83

* Ps 34:14

* Ps 101:5

* I Co 6:10

* 1 Co 10:9-10* Ws 1:11

* Ps 5:6

45. Aug. In Jo ev. 124.5; CCSL 36:685. 

84  Commentary on the Rule of Saint Benedict

proceed blessing and cursing. This ought not to hap-pen,* and so on.

ºAnd let not your lips speak deceit.* As far as he can let the good monk imitate the Lord, and let him nei-ther keep deceit in his heart nor speak it with his lips. Because the Lord did no evil, nor was deceit found in his mouth.* The Lord will destroy deceitful lips,* the lips of those who have spoken evil in their hearts and from their  hearts.  Deceit means hidden malice adorned with smooth speech;46 it is what is properly called fraud, am-bush or deception, when we mislead a hearer, so that what is believed to be helpful turns out in fact to be a hindrance. This is rightly prohibited, because it is obviously always op-posed to a good conscience.47

Turn away from evil and do good.*  For  many  do good, but do not turn away from evil. During the day they keep a fast, and during the night commit adul-tery; they give an alms to the poor, and receive plun-der  from  the poor;  they offer  a  cup  to  a poor man, and drink  to  the point of  inebriation;  they give  the hungry man a mouthful, and eat to crude excess; and to put it briefly, they do not cease to do in public what is right, and in secret what is wrong. And while acting thus they are unwilling to separate their left hand from their right. But there is another kind of person—and especially  of monk—who  turns  away  from  evil  and yet performs no good at all. He has left behind earthly toil  in  the world,  and  in  the monastery  follows  idle pursuits. Of  such  people  the  Lord  says: A tree which does not produce good fruit will be cut down and thrown into the fire;* and in the Apocalypse: Because you are neither cold nor hot but lukewarm and cause nausea, I will begin to vomit you out of my mouth, says the Lord.*. Hence idleness is also described as the enemy of the soul.* Therefore to turn away from evil and do 

Jm 3:6-10 *

CCM 32 ºPs 34:14 *

1 P 2:22 *Ps 12:3 *

Ps 34:14 *

Mt 3:10, 7:19 *

Rv 3:16 *

RB 48.1; Si * 33:28

46. Isid. Diff. I.142; PL 83:25A. 47. Cassiod. Expos. ps. 33[34].14; CCSL 97:299. 

good is particularly and especially characteristic of the elect. For the farmer and the gardener do not sow the seeds of their crops over thorns, brambles and nettles, but they first clear the field of these and then cast the grain  of  the  appropriate  seed.*  So  also  each  of  the elect first purges the field of his heart and body from vices, and afterwards casts the seeds of the virtues; and it is in this way that every man turns away from evil and does good.

ºSeek peace and follow it.* Now the prophet, knowing that, in this contest between the world and the body, those who are most faithful do not have peace, and that here they have a continual struggle with their vices, said very beauti-fully, Seek peace, so that although they do not have it here, yet they should always be seeking it most earnestly. But he gives the order, Follow it, as though it goes ahead of us. Therefore let us seek it sedulously, let us follow it intently, because we cannot find it there unless we seek it more dili-gently here. It will be given us to grasp when we behold the Author of peace himself.48

Peace  is  mind’s  serenity,  spirit’s  tranquillity,  heart’s simplicity,  love’s  bond,  charity’s  fellowship. This  it  is that takes away secret hatreds, puts an end to wars, sup-presses angry outbursts, treads down the proud, loves the humble, quietens those involved in discord, brings enemies to concord; it is pleasing to all, does not seek what  belongs  to  others,  regards  nothing  as  its  own, teaches how to  love  since  it does not know how to hate;  it  does not know what  it  is  to be  lifted up or puffed up. Let him who has received this hold on to it; let him who has lost it search for it again; let him who has let go of it seek it out carefully, because he who is not found in peace is disowned by the Father, disinherited by the Son, and no less made a stranger by the Holy Spirit.

Prologue to the Rule 85

* Mt 7:16

º CCM 33* Ps 34:14

48. Ibid. 33.15; CCSL 300. 

86  Commentary on the Rule of Saint Benedict

18And when you have done these things, that is, the things mentioned above, my eyes will be upon you. This is the voice of the Lord, the voice of mercy, the voice of loving kindness, who mercifully bestows on us the power to do these things, because human frailty can do only what  the divine majesty has made pos-sible. And when you have done these things, he says,  that  is, when  you have  kept  your  tongue  from evil and your lips have not spoken deceit; when you have turned from evil and done good, when you have sought peace  and  followed  it,*  then my eyes will be upon you. Here the divine regard which is mercifully opened upon the just is called the eyes of the Lord. For the Lord looked at Peter, and he at once remembered the Lord’s words and wept bitterly, because three times he had denied  the Lord.* Therefore  the  eyes  of  the Lord—that is, the divine regard—bestows both mem-ory and understanding on the just, and delivers them from both eternal death  and everlasting hunger. For thus it is also written in another psalm: The eyes of the Lord are upon those who fear him that he may deliver their souls from death and feed them in time of famine.*

He added And my ears to your prayers.* The ears of  the  Lord  in  this  place  mean  the  divine  hearing, which the psalmist asked for with all his strength say-ing: Incline your ear, O my God, and hear ºme;* and: With your ears, O Lord, hear my prayer;† and: Let your ears be at-tentive to the prayer of your servant,* and a thousand such expressions. But Solomon also in his prayer joins both things—that is, the eyes and ears of the Lord—saying: So that your eyes may be open and your ears atten-tive to the prayers of your servants.* But although the Lord  frequently hears  sinners’  prayers,  a much  fuller and swifter hearing is promised to the upright when he  is  shown  to have his  ears  ready  for  their prayers. And so, O upright monk, do not fear the persecutions of  men  and  the  world’s  labors. The  Lord’s  eyes  are upon you to deliver you, and his ears to hear you. Just 

RB Prol. 17; * Ps 34:14

E.g. Mt 26:75 *

Ps 33:18-19 *Ps 34:15 *

CCM 34 ºPs 86:1 *Ps 17:1 †Ps 130:2 *

2 Ch 6:40 *

keep to his ways and hope in him,* and say with the apostle: If God is for us, who can be against us?* God is for us so that his eyes might behold us, God is for us so that his ears might hear us, God is for us to predes-tine us, God is for us to call us, God is for us to justify us, God  is  for us  to glorify us.*  If God is for us, who can be against us? Before we existed, he predestined us; he glorified us when we were mortal. If God is for us, who can be against us? Let him who wants to be against those who have been predestined, called, justified and glorified by God prepare himself, if he can wage war against God. When we have heard If God is for us, who can be against us?, only the one who overcomes God can hurt us.

And  before  you  call  upon me  I will  say  to you: Behold, here I am.* O saying  full of meekness and kindness! He does not wait for the prayer to be finished, but grants  the petition beforehand. For  the Lord knows before we ask him what we need.* And this is because we are God’s temple, and the Spirit of the Lord dwells  in us.* With  the utmost  speed God the Dweller hears his dwelling.

19What  can  be  more  delightful  to  us,  dearest brethren, than this voice of the Lord inviting us? This voice of the Lord is truly delightful to holy monks, because it invites them to that great abundance of his delightfulness which he has hidden for those who fear him.* He has become the One who dwells in them in order to hear them even when he has not been called upon; he has become  the way and  the  fatherland,  so that through him they may come to him; he has be-come  the  shepherd and  the door and  the pasture,  so that  those  governed by him may  enter  through him and may go in and come out and find pasture.*

º 20Behold in his loving kindness the Lord shows us  the way of  life. The Lord himself,  therefore,  as 

* Si 2:6, Ps 37:5

* Rm 8:31

* Rm 8:30

* Is 58:9

* Mt 6:8

* 1 Co 3:16

* Ps 31:19

* Jn 10:2, 9

º CCM 35

Prologue to the Rule 87

88  Commentary on the Rule of Saint Benedict

was said before,49 has become for us the way, the truth and the life;* that is to say, the royal way, so that making our way through him we may not turn to right or to left,*  but may  reach  the  eternal  life which he him-self is, where there cannot be any weeping or sighing, where all the saints will have perfect love, no fear, and everlasting joy. There they will have a determined will and no unruly desires, because in enjoying the heav-enly  blessing  they  were  longing  to  reach  they  shall be in want of nothing more they could desire; and in that region of perpetual security and perfect peace the blessed are not going to suffer the stings either of fear or of sorrow.

21Therefore  with  our  loins  girded  with  faith and the observance of good deeds.* Here most elegantly and in prophetic fashion, the blessed father Benedict posited the double belt proper to monks. He knew  faith without works is dead* and works without faith are empty. And so he wanted the monks’ belt to be, not simple but woven out of both of these. Isaiah ascribed  this  in  its  double  form  to  the Lord,  saying: And justice will be the belt around his loins, and faith the belt around his waist.* For where the latter posited faith, so did  the  former;  and where  the  latter posited  jus-tice, the former posited the observance of good deeds. Now the whole observance of good deeds is fittingly called  justice,  as  it  is written: You will carry out justly what is just.* For we gird up the loins of our mind by faith if we think correctly about the Holy Trinity and faithfully believe  it; we gird our  loins by  the obser-vance of good deeds if we earnestly exercise ourselves in good works, as the apostle says: Stand therefore with the  loins of your minds girded,*  that is, manfully pre-pared for every battle and detached from all the world’s cares.50 

Jn 14:6 *

Nb 20:17 *

Eph 6:14 *

Jm 2:26 *

Is 11:5 *

Dt 16:20 *

Eph 6:14 *

49. See Prologue 17, p. 82. 50. Ps. Hier. [actually Pelagius] In Eph 6:14 (PLS 1:1307); Smar. 

Diad. mon. 78 (PL 102:673B); cf. Smar. Collect. (PL 102:493D). 

And the Lord says to Job: ‘Gird your loins like a man’.* For Sacred Scripture addresses as men those who walk the Lord’s way with strong and not slack steps. Now to gird one’s loins manfully is to curb the impurity of the flesh and of the mind, whether in deed or in thought. But why is blessed Job told: ‘Gird your loins like a ºman’, if not because one thing is the impurity of the flesh by which we corrupt chastity, another is that of the heart by which we boast of our chastity. Therefore he is told: ‘Gird your loins like a man’, so that he who had previously conquered the impurity of corruption may now hold in check the impurity of self-conceit, so as not to grow proud of his patience and chastity.51

In  the  Old Testament  we  read  of  a  belt  made  of skin that goes around the loins,* whereas in the New we read of a belt made of gold that goes around the breast.* To avoid committing adultery, a belt made of skin is to be fastened around the loins; to avoid look-ing at a woman so as to lust after her,* a belt of gold is to be tied around the breast.

By the guidance of the Gospel let us proceed on his ways. The guidance of the Gospel, that is also the guidance of Christ. For Christ does not lead in one way and the Gospel in another, but the Lord’s very deeds and his most sacred words are called gospels, which bring those who follow them by straight paths to the heavenly kingdom. But we must look carefully to see who they are, or who it is they will follow, or whither they are tending, who proceed by the guid-ance of the Gospel. These are certainly those to whom the Lord says: Amen I say to you, that you who have left all things and have followed me, in the new age when the Son of Man sits on the seat of his majesty, will also sit upon twelve seats judging the twelve tribes of Israel;* and the one to whom he says: Go, sell all you have and give to the poor, and you will have treasure in heaven, and come follow me;* and: He who wishes to come after me, let him deny himself and take up his cross and follow me,* and other such say-

Prologue to the Rule 89

* Jb 38:3

º CCM 36

* 2 K 1:8

* Rv 1:13

* Mt 5:28

* Mt 19:28

* Mk 10:21

* Mt 16:24

51. Greg. Moral. XXVIII.3.12; CCSL 143B:1402-1403. 

90  Commentary on the Rule of Saint Benedict

ings. We  have  learned  who  they  are—namely,  those who leave everything and sell everything and give to the poor, and who deny themselves and take up their cross. Who is it they are following? Clearly it is Christ, who says to them: ‘And you have followed me’, and, ‘Come, follow me’. 

Let  us  see  how  they  follow. That  person  follows Christ  who  pays  attention  to  his  precepts,  walks  by the footsteps of his teaching, and follows his footsteps and  his  paths; who  imitates what Christ  taught  and did, as Peter exhorts us saying: Christ suffered for us, leaving us an example that we might follow his foot-steps;* an example, that is, of tribulations, not of delights, of insults, not of joys; of stripes, sorrows, reproaches, thorns, cross and death.52 And we shall be in ºin a better posi-tion to see whither those who run by the guidance of the Gospel are tending, if first we hear the Lord who calls them; for the Lord says: Come to me, all you who labor and are burdened, and I will give you rest.* Again he says: Come, blessed of my Father, receive the kingdom which has been prepared for you from the beginning of the world,* and suchlike things. You see, it is quite clear whither they are tending who proceed by the guidance of the Gospel, namely, to such great glory that when the Son of Man  sits on  the  seat of his majesty,  they  too will sit  upon  twelve  seats  and  judge  the  twelve  tribes of Israel;* they will receive eternal refreshment and the kingdom prepared from the beginning of the world. Hence  there  fittingly  follow  the  words  of  blessed Benedict saying: That we may deserve to see him who has called us into his kingdom.* Concerning the grace  of  calling,  the  apostle  Paul  speaks  thus  to  the Galatians:  I am amazed that you are so quickly turning away from him who called you to the grace of Christ.* And the same Paul says of himself: He who set me apart from my mother’s womb and called me by his grace.* And again 

1 P 2:21 *

CCM 37 º

Mt 11:28 *

Mt 25:34 *

Mt 19:28 *

1 Th 2:12 *

Gal 1:6 *

Gal 1:15 *

52. Bede In 1 Pt 2:21; CCSL 121:242. 

elsewhere he says: I, a prisoner in the Lord, beseech you to walk worthily of the calling by which you have been called, with all humility and meekness, with patience supporting one another in charity, careful to preserve the unity of the Spirit in the bond of peace. One Body and one Spirit, as you have also been called in the one hope of your calling.* But here blessed Benedict says, who has called us, that means, firstly  to  the grace of  faith, and  later  to  the habit of religious and monastic life.

22If we wish to dwell in the tent of his kingdom, unless we run there by good deeds, there is no reaching it at all. It is obvious that it is those who do  good,  not  evil-doers,  who  will  possess  the  tents of the heavenly kingdom. For the apostle Paul speaks thus of the evil: Neither adulterers, nor the effeminate, nor sodomites, nor thieves, nor the avaricious, nor evil-speakers, nor drunkards, nor the rapacious will possess the kingdom of God.* But  if we desire  to possess  the kingdom of God, let us show ourselves in all things as God’s servants, in much patience, in tribulations, in necessities, in hardships, in beatings, in imprisonments, in uprisings, in labors, in vigils, in fasts; in chastity, in knowledge, in long-suffering, in gentle-ness, in the Holy Spirit, in unfeigned charity, in the message of truth, in the power of God, by the arms of justice on the right hand and on the left, through honor and dishonor, ºill-repute and good, as misleading, yet telling the truth, as unknown, and yet well-known, as dying, and behold we live; as punished, and yet not killed, as sorrowing and yet always rejoicing, as needy and yet enriching many; as having noth-ing, and yet possessing everything.* And running in this way by these and other good deeds, we will deserve to be dwellers in the tent of the heavenly kingdom.

23But let us ask the Lord with the prophet say-ing:  O Lord, who shall dwell in your tent, or who shall rest on your holy mountain?* Although  other 

Prologue to the Rule 91

* Eph 4:1-4

* 1 Co 6:9-10

º CCM 38

* 2 Co 6:4-10

Ps 15:1 *

92  Commentary on the Rule of Saint Benedict

teachers53  at  this  point  understand  the  tent  as  the present-day Church, blessed Benedict—no  less filled with the Holy Spirit—chose to understand the tent as the heavenly dwelling which is the eternal kingdom. Hence the Lord also says: Make for yourselves friends from the mammon of iniquity, so that when you fail they may receive you into everlasting tents.* By the mountain, how-ever, we understand our Lord Jesus Christ himself, of whom  Isaiah  says:  In the last days the mountain of the Lord’s house will be prepared on the top of the mountains.* It  is on him that all  the  souls of  the elect have per-petual rest, as the same Lord says to them: Take up my yoke upon you and learn from me, because I am meek and humble of heart, and you will find rest for your souls.*

24Having put this question, brethren, let us hear the Lord as he answers and shows us  the way to his tent 25saying: He who enters without blemish and does justice, 26who speaks the truth in his heart; who has not practiced deceit with his tongue; 27who has done no evil to his neighbor and has not accepted evil speech against his neighbor;* 28who rejecting from the  sight  of  his  heart  the  evil  one,  the  devil, with  what  he  suggests  and  the  suggestion  it-self, has brought him to naught, and has taken hold  of  his  young  thoughts  and  dashed  them against Christ;* 29who fearing the Lord do not get  conceited  at  their  own  good  observance, but  recognizing  that  the good  itself  that  is  in them cannot be from themselves but is brought about by the Lord, 30glorify the Lord working in them, saying with the prophet: Not to us, Lord, not to us, but to your name give the glory.* Let us look at  these  points  in  detail  and  discuss  them  all  as  the Lord enables us.

Lk 16:9 *

Is 2:2 *

Mt 11:29 *

Ps 15:2-3 *

Ps 137:9 *

Ps 115:1 *

53. Cf. e.g. Bede De Tab. 2 (CCSL 119A:42-43); Cassiod. Expos. ps. 14[15]:1 (CCSL 97:133). 

(25)He who enters without blemish. Blessed Augustine said that this sentence was the prophet’s question, while blessed Benedict said it was ºthe Lord’s response, but because, according to Ezechiel, the wheels follow the animals,* each of them has understood this sentence quite well and quite correctly. For when the Lord was asked who would dwell in his tent, he answered, He who enters without blemish, as if to say: He who lives without fault and keeps himself from the contagion of sin will enter my tent. For by ‘blemish’ we understand ‘sin’. Also,  in  a  holocaust  offered  to  the  Lord  there was offered only an unblemished animal, because the Lord’s sacrifice admits of nothing blemished.* Hence the groom says to the bride: You are beautiful, my love, and there is no blemish in you.*

And does justice. ‘Justice’ derives from iuris status, ‘a state of right,54 for justice is fairness and rectitude. But because justice consists of works and of faith, that man fully  does  justice who  believes  rightly  and  exercises the whole of himself in good works. He enters without blemish who lives without fault; he does justice who is careful to do the good that he is able to do; he enters without blemish who bewails the sins he has commit-ted, and commits no further sins that he needs to be-wail; he does justice who diligently  keeps  the Lord’s precepts in all things.

(26)Who speaks the truth in his heart. A human being speaks with his  tongue and his mouth, not with his heart;  but  because  the  mouth  only  speaks  what  the heart  supplies  it  with,  it  is  rightly  said  here,  Who speaks the truth in his heart;  as  though  to  say:  It  is not  enough  for  the  tongue  that  it  speak  only  truth with the mouth, unless it has received it from a sincere heart.  For  whether  the  tongue  speaks  good  or  evil, the source which is the heart ministers this very thing to it, as it is written: From the abundance of the heart the

Prologue to the Rule 93

º CCM 39

* Ezk 1:21

* Lv 22:18-20

* Sg 4:7

54. Cf. Isid. Etym. XVIII.15.2; PL 82:650A. 

94  Commentary on the Rule of Saint Benedict

mouth speaks.* For there are some who, filled with an evil spirit, speak one thing feignedly with their mouth while  meditating  something  else  in  their  heart.  Of them Solomon says: A pretender deceives his friend with his mouth.* Therefore  the Lord  says: He who  speaks the truth in his heart will dwell in my tent.

Who has not practiced deceit with his tongue. Not to practice deceit with one’s tongue is the very same thing as to speak truth with the heart. Sometimes de-ceit is uttered by the tongue, as is said here through the psalmist,  sometimes  it  is meditated by both  lips  and heart, as you find in Solomon: An enemy is known by his lips, he says, since in his heart he has entertained deceits.* A person utters deceit only with the ºtongue in order to appear friendly in speech though an enemy at heart. Deceit  is  meditated  by  both  lips  and  heart  so  as  to show oneself an enemy at heart as well as by mouth.

(27)Who has done no evil to his neighbor. ‘Neighbor’ here  is  to  be  understood of  every man. Hence  it  is written: You  shall  not  commit  adultery  with  your neighbor’s wife,* that is, not with any man’s wife. On account of a near relationship of blood every man is said to be a man’s neighbor.55 For the blood of humans is distinct from the blood of other animals.

Who has not accepted evil speech against his neigh-bor. Has not accepted,  that  is,  has  not  been  pleased with it or willingly listened to it. For we say that those things  are  accepted  which  we  show  are  pleasing  to us. A  person  accepts  evil  speech  against  a  neighbor who with willing mind  receives  a  slanderer’s words. And  this  usually  happens  to  those  who  are  unwill-ing  to  love  their  neighbor  as  themselves. With  such dispositions it soon comes to pass that the slanderer’s words are willingly heard. On the other hand, he who loves his neighbor  as himself  is  as unwilling  to hear 

Lk 6:45 *

Pr 11:9 *

Pr 26:24 *

CCM 40 º

Lv 18:20 *

55. Cf. ibid. IX.6.3; PL 357A. 

evil speech about his neighbor as about himself. But if  anyone  should  think  in his  heart  and  say: Who  is the man who lives amongst men so free of stain that he neither does evil to his neighbor nor speaks deceit with his lips, since it is written: There is no one alive who does not sin,* let him hear the apostle Paul answering him: And this indeed you were; but you have been washed, you have been sanctified,* and so forth.

(28)Who [rejecting] the evil one, the devil. ‘Devil’* in Hebrew means one flowing downwards, because, pressed by the weight of pride, he fell headlong. But in Greek ‘devil’ means accuser,56 because just as ‘accuser’ comes from ‘ac-cusation’ or ‘charge’, and ‘proud’ comes  from ‘pride’, and ‘sinful’  comes  from ‘sin’,  so  also does ‘evil one’* come from the word ‘evil’.* With what he suggests, that is, sins and vices. And the suggestion itself, that is, his persuasions and incitements. Rejecting [him] from the sight of his heart he has brought him to naught. The  just man rejects  the devil when he does not consent to him or his suggestions. He brings him to naught when he does not receive his sugges-tions or nurture  them. Therefore  for  the devil  to be brought to naught is for the monk to achieve maturity. For the devil is thought to be strong in himself when an unfortunate monk is overcome by him; but he is brought to naught when, like a man without weapons, he is overcome and rejected by a mature monk.

And has taken hold of his young thoughts and dashed them against Christ. His, that is, the devil’s young  thoughts  are  the  evil  beginnings  of  ºhis  sug-gestions, which are to be firmly taken hold of so that they may not grow to ill effect; they are to be dashed against  the  rock,  that  is,  against  Christ,  so  that  they may perish, otherwise they may achieve the maturity 

* 1 K 8:46

* 1 Co 6:11

* diabolus

* malignus* malignitas

º CCM 41

Prologue to the Rule 95

56. Ibid. VIII.11.18;  PL 316A. 

96  Commentary on the Rule of Saint Benedict

which brings strength, and wage harmful wars against us.

(29)Who fearing the Lord do not get conceited at their own good observance, that is, they do not fancy themselves or consider themselves raised up, as though  by  their  own  powers  they  can  do  anything good,  especially  since  the  Lord  said  to  the  apostles: Without me you can do nothing.* For it is from the Lord that a man receives the will and the power for good.* He is said to be conceited because he lifts himself above his own measure when he thinks himself important because of what he does,57 his works.

But recognizing that the good itself that is in them cannot be from themselves but is brought about by the Lord. The proud have an inner desire to be extolled for what they do not do; the humble seek to escape having any good they do acknowledged. The former decline to have their vices attributed to them and basely boast that the good is done by their own  powers. The  humble,  by  voluntarily  confessing that they have committed sins, accuse themselves; they think  everything  good  they  have  has  been  brought about not by themselves but by means of a divine gift, and affirm that  it has been wrought  in them not by themselves but by God.

(30)[They]  glorify  the  Lord  working  in  them, saying with the prophet: Not to us, Lord, not to us, but to your name give the glory.* That person glorifies the Lord at work in him who attributes the glory for his good deeds not to himself but to the Lord. He is under obligation to glorify the Lord at work in him, who is unable to do anything good without him. For the prophet knows that it is not for man to direct his own ways, but that, while he proceeds to plan, it is for the Lord to direct his  steps.* Therefore he attributes 

Jn 15:5 *Ph 2:13 *

Ps 115:1 *

Ps 119:5, 23 *

57. Ibid. X.8; PL 369A. 

the glory  to Him  from whom he knows he has  re-ceived all good things; for the apostle says: Everything whatsoever you do, do  it  in  the name of  the Lord.* Therefore let the Church attribute everything to that name from which and in which it receives the power of doing what is right, and let it humbly and truthfully say with the prophet: Not to us, Lord, not to us, but to your name give the glory.

31As Paul the apostle did not impute to himself anything  of  his  preaching,  saying:  By the grace of God I am what I am.* Previously Paul had been a blasphemer and a persecutor of the Church, but, called by God’s grace and  set apart  from the womb of  the synagogue, he had now become a faithful and upright preacher in the Church. And so he used to say: By the grace of God I am what I am, that is, of myself I was crooked, by the grace of God I am upright; of myself a  persecutor,  through  the  Lord’s  grace  I  am  now  a defender of the Church; of myself a blasphemous and wicked man, through the Lord’s ºgrace I have become faithful  and devout. And  this  is what by the grace of God I am what I am means,  that  is,  it  is not by my merits but by  the grace of God  that  I have become a believer from being an unbeliever, a shepherd from being a wolf, a defender from being a persecutor, an upright man from being a crooked one, a devout man from being an impious one, a Christian from being a Jew, and an apostle from being a Pharisee; and this is what By the grace of God I am what I am means, that is, I am not such as my malice made me a long time ago, but such as the Lord’s grace has willed me to be now.

32And  again  he  says:  He who boasts should make his boast in the Lord.* As has been said before, man does not have anything good except what he receives from the Lord. So if he receives, he should not boast 

Prologue to the Rule 97

* Col 3:17

* 1 Co 15:10

º CCM 42

* 1 Co 1:31, 2 Co 10:17

98  Commentary on the Rule of Saint Benedict

as though he has not received,* in case the bountiful Giver withdraws what he has given, and he who boasts of what belongs  to another  remains empty. This  too the apostle  says elsewhere:  It is not from yourselves, for it is God’s gift; not from works, so that no one may boast.* Let us therefore give glory, not to ourselves but, with all our power, to the name of the Lord; by this name we have been saved, and firmly hope to be saved for-ever. For there is no other name in the whole world by which salvation is wrought for the people.* Hence the apostle also says: To him be glory in the Church and in Christ Jesus forever and ever, amen.* This, then, is the name  to  which  all  things  in  heaven,  on  earth  and under  the earth bend  the knee,*  and let every tongue confess that this name, that is, the Lord Jesus Christ is in the glory of God the Father.*

33Hence the Lord also says in the Gospel: Someone who hears these words of mine and does them, I shall liken to a wise man who built his house upon rock,* and so forth.58 For it is not upon sand—that is, upon himself (because he is dust and will return to dust*)—but upon rock, the rock of which the apostle says: But the rock was Christ,* that the wise man builds his house. He lays as the foundation of his house the initial stage that consists of first conversion; as the middle section of his wall he  adds  the middle  stage  that  consists of doing  good;  the finishing  touch of  his  perseverance is the perseverance which issues in perfection. All this he  lays on that  foundation of which the apostle says somewhere else: No one can lay any other foundation than that which has been laid, namely Christ Jesus.* For from this  foundation he receives  the strength to build  the house, that is, the monk’s whole work, and the forti-

1 Co 4:7 *

Eph 2:8-9 *

Ac 4:12 *

Eph 3:21 *

Ph 2:10 *

Ph 2:11 *

Mt 7:24 *

Gn 3:19 *

1 Co 10:4 *

1 Co 3:11 *

58. At this point the text in PL 102:718A gives the full text of RB Prologue 34, which quotes Mt 7:25; it is not given in the CCM text. 

tude to prevent it being destroyed when it is beaten by storms, that is, by the tribulations of temptations. But the fool builds upon sand because he gives to himself, ºnot  to God,  the glory  for his own work. The wise man,  however,  builds  on  rock,  because  he  does  not praise himself for all his good works, but gives thanks to God and humbly attributes all to the generosity of his benefactor, because he knows that he has received everything from him. In another sense this parable is aimed especially at the disobedient. For thus we read: Everyone who hears my words and does not act upon them will be likened to a foolish man who built his house upon sand,* and so forth. That is: when the constant drip-ping of the passions turns into a stream, when the riv-ers  and  torrents  and  onsets  of  tribulations  overtake us  from a multitude of negligences; when  just  those winds begin to blow that fly through this part of the atmosphere, ready to winnow Christ’s threshing-floor wherever they find straw they can seize and scatter for their own wanton sport, they will fall upon that house built without the foundation of obedience, and great will be  its ruin.* Therefore neither rain, nor rushing rivers, nor the strongest winds could move the house founded on  rock,  so  that  you may understand  from this that the man who has not betrayed himself has not been moved from himself; no temptation coming sud-denly upon him will be able to throw him down or move him. But that other edifice is easily overthrown, not because of the violence of temptation—otherwise it would have thrown down the first edifice as well—but because of the weakness of the foundation, that is, of one’s resolution. Sand is a shifting and unproductive thing, which no doubt  represents  the  instability  and inconstancy of souls.

35The Lord, while bringing these things to com-pletion, waits for us daily to respond with our deeds, as we should, to these holy admonitions 

Prologue to the Rule 99

º CCM 43

* Mt 7:26

* Mt 7:27

of his. When he  says, The Lord, while bringing these things to completion, he is looking back to the good things he had mentioned earlier in connec-tion with the dweller in the tent. For Christ the Lord fulfilled by speech what was said above; he also fulfilled it by work. For he preached by word what he also ful-filled by deed. He himself completed in himself what he commanded the dweller in the tent to fulfill, for he came into the world without stain of sin, he lived in the world without stain of sin, and without the con-tagion of sin he ascended into heaven. The prince of the world came to him, but found in him nothing to condemn.* For although the just Lord himself always loves justice, and always and everywhere does justice, he most especially did justice when he overcame the proud and strong devil, and entering his house took away  his  vessels,  which  he  was  holding  unjustly,* ºwashed them in the font of baptism and consecrated them to his own service forever. He speaks the truth in his heart because he is truth, and what he promises with his mouth he fulfills by deed; for he says: I am the way, the truth and the life.*

He did not practice deceit with his  tongue, because he committed no sin, nor was deceit found in his mouth.* He did no harm to his neighbor, but on the contrary he did good to him when he came down from  Jerusalem  to  Jericho,  that  is,  from heaven  into the  world,  and  found  him,  that  is,  the  human  race whose kin and neighbor he became through the flesh, wounded by robbers,  that  is, by demons, with many wounds and sins; he poured in wine and oil, that is, the austerity of penance and the revitalizing power of par-don; he placed him on his beast of burden, that is, he joined him to his body; he brought him to an inn, that is, he made him a believer and united him to the body of the Church, and commanded the innkeeper, that is, the ruler of the Church, to take care of him and guide him, preaching from the New Testament and the Old, 

Jn 14:30 *

Mt 12:29, * Mk 3:27CCM 44 º

Jn 14:6 *

1 P 2:22 *

100  Commentary on the Rule of Saint Benedict

represented as it were by the two denarii.* That is how our Lord Jesus Christ did no harm to his neigh-bor, but practiced mercy towards him and so provided him with what is good. He himself is the wise man, because he is the wisdom of the Father.* He founded his house on rock because he founded the Church on himself. And this  is what he  says, The Lord, while bringing these things to completion,  that  is, by preaching them in his words and completing them in his works, fulfilled everything mentioned above.

He  waits  for  us  daily  to  respond  with  our deeds, as we should, to these holy admonitions of his. We say we are responding to anyone when we render works corresponding to what that person has done. And so to respond to God is to render our ser-vices for his prior gifts. We render true and obedient service to God when, by reason of the confidence love inspires, we are not afraid of him.

36And so  for  the amendment of evils  the days of  this  life  are  lengthened  for us by way of  a truce, 37as the apostle says: Do you not know that the patience of God is leading you to repentance?* The apostle Peter also speaks thus about this very matter: For the Lord is not delaying his promise, but is exercising pa-tience for your sake, not wanting anyone to perish, but want-ing all to turn back to repentance.* Again he says: For this reason, dearly beloved, while you are waiting for these things, take pains to be found by him ºundefiled and unimpeachable in peace, and think of our Lord’s long-suffering as salvation.* Therefore let us not, through negligence and sluggish-ness, squander our days, this time of truce granted us by the Lord, but let us hasten speedily to amend what we have done negligently for a long time, in case after this  mortal  life,  while  doing  fruitless  penance  with those  reprobates written of  in  the book of Wisdom, and groaning from sadness of heart, we think back and say to ourselves: We senseless ones have wandered from the

Prologue to the Rule 101

* Lk 10:30-35

* 1 Co 1:30

* Rm 2:4

* 2 P 3:9

º CCM 45

* 2 P 3:14-15

way of truth, and the light of justice has not shone upon us, and the sun of understanding has not risen for us. We were wearied in the way of vanity and perdition, and we walked difficult ways, but the way of the Lord we knew not. What has pride profited us, or the boastfulness of riches bestowed on us? All those things have passed away like a shadow, and we are consumed in our wickedness.* For the Lord does not rejoice  in the  loss of  the  living, but he wants  to save the penitent rather than lose the delinquent. As he himself says through the prophet: 38I do not wish the death of the sinner, but that he be converted and live.*

39So  since  we  have  asked  the  Lord,  brethren, concerning  the  dweller  in  his  tent,  we  have heard the precept given for dwelling there. But if we fulfill the duty of the dweller. Here blessed Benedict used ‘to hear’ in place of ‘to comply with’, as though to say: then have we really heard, if we fulfill the duty of the dweller; as the Lord says in the Gospel: My sheep hear my voice,* that is, they heed it. But if we do not fulfill the duty of the dweller we have certainly not heard the precept given for dwelling there; as the same Lord also says to the Jews: He who is of God hears the words of God; therefore you do not hear, because you are not of God.* Hence somewhere else too, while search-ing for the ears of the heart, he said: He who has ears to hear, let him hear.* Therefore he does not hear  the Lord’s voice who does not keep in his heart and carry out in work what he hears. But if someone prefers to understand here a phrase to be supplied, it will need to  go  like  this: But  if we  fulfill  the  duty  of  the dweller,  we  too  shall  be  dwellers  in  the  same  tent mentioned above. 

40Therefore our hearts and bodies must be got ready to do military service in holy obedience to his precepts. As to how our bodies are to be got ready to do military service, hear the apostle beseech-

102 Commentary on the Rule of Saint Benedict

Ws 5:4, 6-9, 13 *

Ezk 33:11 *

Jn 10:27 *

Jn 8:47 *

Lk 8:8 *

ing  us.  For  he  says:  Therefore I beseech you, brethren, through the mercy of God, to present your bodies as a liv-ing sacrifice, holy, pleasing to ºGod, your reasonable service. And do not be conformed to this world, but be reformed in the newness of your mind, so that you may discern what is the good and the acceptable and the perfect will of God.* And somewhere else he says: Do not let sin reign in your mortal body to obey its concupiscences; neither are you to present your members to sin as instruments of wrongdoing, but present yourselves to God as those that are living from the dead, and your members to God as instruments of right-eousness. Do not let sin rule you.*

Again, as to how our hearts are to be got ready, the same apostle says: But I say: Walk by the Spirit and you will not carry out the desires of the flesh.* Again he says: If we live in the Spirit, let us also walk by the Spirit. Let us not become desirous of vain glory, provoking one another, envying one another.* For then are our bodies and hearts made ready  in  the military  service of  the Lord,  if we  cast away dead works, that is, sins—the works of darkness, the works of  the flesh and of darkness—and put on the armor of light* and the fruits of the Spirit which are  the  virtues  of  our  souls.  Now  the  works  of  the flesh  are  adultery, fornication, uncleanness, shamelessness, lechery, idolatry, sorcery; enmities, rivalries, jealousy, [indig-nant outbursts, provocations], dissensions, factions, [heresies], envy, bursts of anger, quarrels, killings, drunkenness, orgies and such like; regarding these things I tell you as I told you before, that those who do such things will not obtain the kingdom of God. Now the fruit of the Spirit is charity, joy, peace, patience, long-suffering, goodness, kindness, faith-fulness, meekness, [gentleness], self-control, chastity. Against such there is no law. And those who belong to Christ have crucified their flesh with its vices and concupiscences.*

And to the Corinthians he speaks in this way about the preparation of both heart  and body: Let us show ourselves in all things as God’s servants, in much patience; in tribulations, necessities, hardships; in beatings, imprisonments,

Prologue to the Rule 103

º CCM 46

* Rm 12:1-2

* Rm 6:12-14

* Ga 5:16

* Ga 5:25-26

* Rm 13:12

* Ga 5:19-24

104  Commentary on the Rule of Saint Benedict

uprisings; in toils, vigils, fasts; in chastity, knowledge, long-suffering, gentleness; in the Holy Spirit, unfeigned charity, in the message of truth, in the power of God; with the arms of justice on the right hand and on the left; through honor and disgrace, in ill-repute and good; as misleading and yet telling the truth, as unknown and yet well-known, as dying and behold we live, as punished and yet not killed, as sorrowing and yet always rejoicing, as needy and yet enriching many, as having nothing and yet possessing all things.*

º 41And what our nature does not find possible. By  ‘nature’  he  means  one’s  innate  character,  one’s acquired character, and one’s keenness of mind. Nature gets its name from the fact that it causes something to be born; its domain is birth and making.59 Human nature is fragile,  because  it  cannot  carry  through  the  good  it wants to do unless it has deserved to receive help from the Lord. Hence the apostle says: For to will lies near at hand for me, but I do not find the accomplishment.* Hence here also there aptly follows:

Let us ask the Lord to order his grace to min-ister help to us. Fulgentius says that the difference between ministering* and providing ministry* lies in this: that one of them indicates the obedient service of humility, while the other indicates a sign of abundance and power, since obedient service is rendered by one who ministers, but help is liberally dispensed by one who provides.60

42And if we wish to escape the pains of Gehenna and reach everlasting life. Gehenna is a place of fire and brimstone. Therefore the place of future torment where sinners are to be tortured is designated by the name of this place.61 [For] the pain of the damned is twofold: sadness

2 Co 6:4-10 *

CCM 47 º

Rm 7:18 *

ministrare *subministrare *

59. Isid. Etym. XI.1.1; PL 82:397B. 60. Cf. Fulgentius Rusp. Contra Fabianum fragment III.10; 

CCSL 91A:770. 61. Isid. Etym. XIV.9.9; PL 82:526B. 

burns their mind, and a flame their body. For just as the fire of the furnace did not burn so as to cause pain to the three young men, and yet it did burn so as to consume the fetters binding them, so the fire of Gehenna will both shine for the wretched so as to increase the punishments, and will not shine so as to bring joy and consolation.62

43While there is still time and we are in the body, and there is time to accomplish all these things by the light of this  life, 44we must run and do now what will profit us forever. Behold now is the acceptable time, behold now is the day of salvation.* Let us take time and see that the Lord is sweet,* and while there is time let us do good in regard to all.* For what a man sows, that also will he reap;* those who in the present life sow in tears will in the future reap in joy.* So we must run not with our feet but with our lives and conduct, so that we may be able to seek eagerly in this life what we know to be profitable for us forever, that is, that we may be able to have the virtues men-tioned  earlier,  namely,  charity,  joy,  peace  and  all  the rest, in the present world, and live together with them and in return for them in the life to come.

º 45Therefore  we  must  establish  a  school  for the  Lord’s  service. A  place  where  adolescents  are accustomed to apply themselves to literary studies and devote themselves to listening to teachers is called by the greek word schola. Hence the word ‘school’ means ‘free-dom from occupation’.* Again in the psalm where we sing: ‘Have leisure and see that I am the Lord’,*  we have in Greek the word scholazate.63 Therefore just as boys in a school learn—to the accompaniment of discipline—what is necessary for them and grasp what may profit them in the future, so too monks in the school of a 

Prologue to the Rule 105

* 2 Co 6:2

* Pss 34:8, 46:10

* Ga 6:10

* Ga 6:8

* Ps 126:5

º CCM 48

* vacatio* Ps 46:10

62. Isid. Sent. I.28.1 and 3; PL 83:597B. 63.  Bede In 1 Pt 2:18; CCSL 121:241.  The translation follows 

the practice of the CCM text in giving the greek words used 

106  Commentary on the Rule of Saint Benedict

regular monastery must shrewdly learn both what may enable them to live uprightly in the present, and what may make  them happy  in  the  future;  and  they must effectively put it into practice.

46In organizing it we hope to establish nothing harsh, nothing burdensome. The organizing of a regular  life  has  nothing  harsh,  nothing  burdensome about  it  for  those who really want  it. For my yoke is sweet, says the Lord, and my burden light.* For the un-willing and  those who want  to carry out  their own wills  all  good  things  are  harsh,  all  are  burdensome. Organizing means putting in place, setting in order.

47But should a reason of fairness require a little strictness. Fairness  is  truth and the  justice of  truth; reason is a certain movement of the spirit sharpening the mind’s sight and distinguishing the true from the false. The  human  mind  when it judges right is reason, when it breathes it is spirit.64

For the amendment of vices. Vices are nothing. There is a fault when goodness is  lacking. For every nature is a work of God. Works called vices are deeds, not things, although they are said to do something of themselves, since the devil has done them and through them  all  that  he  does;  and  they  are  said  to  be  con-demned,  since  he  himself  is  condemned  because  of them, and man is condemned when, tempted by them, he gives consent by his own free will. And therefore in  the  future  world  there  will  be  no  vices,  because they will be condemned in their originator, the devil, because  he,  once  he  is  bound  in  Gehenna,  will  no 

by Smaragdus—usually in quotations from other writers—in latin letters, except for the four words in greek letters at the be-ginning of Chapter One, where he quotes from Cassian.  See p. 115. 

64. Isid. Etym. XI.1.13; PL 82:399B. 

Mt 11:30 *

longer have the power to do these things in order for people to sin.65

And the preservation of charity. The greek word for charity is translated in Latin as attachment*  because it binds two persons.66  Hence  the  apostle  says  to  the Colossians: Above all things, however, have charity, which is the bond of perfection.* For attachment† begins from two things, that is, love* of God and of ºneighbor.67 For charity must not be only for a time but continually.68

And  so elsewhere  too  the apostle Paul  says: Before all things having mutual and continual charity among your-selves.*  For  perfect  charity  perpetually  observed  in regard to God also embraces one’s neighbor with an eternal love.

48Do not be forthwith daunted by fear and run away from the way of salvation. As it is written: For he who puts  his  hand  to  the plough  and  looks back will not be fit for the kingdom of heaven.* In the law the fearful are not admitted to battle, lest they per-ish in their fear, and cause others to be afraid as well.* For  it  is  not  the one who begins  but  the one who perseveres who will be saved.* No one serving God as a soldier, says the apostle, involves himself in worldly matters, so that he may please him to whom he has engaged himself.* For even he who fights in the contest is not crowned unless he fights lawfully.

Which must needs be narrow at  the begin-ning. Strait and narrow is the way that  leads to life; wide and spacious that which leads to death.* But the Lord says to the disciples: Strive to enter through the nar-row gate.* For we must enter the kingdom of heaven through many tribulations.*

Prologue to the Rule 107

* dilectio

* Col 3:14†dilectio

* amorº CCM 49

* In fact, 1 P 4:8

* Lk 9:62

* Dt 20:8

* Mt 10:22, RB 7.36

* 2 Tm 2:4

* Mt 7:14

* Lk 13:24

* Ac 14:21

65. See Chapter 2.40, pp. 152–153.66. Isid. Etym. VIII.2.6; PL 82:296AB. 67. Ibid.; PL  296B. 68. Cf. Smar. Via reg. 1; PL 102:936B. 

108  Commentary on the Rule of Saint Benedict

49But  by  progress  in  the monastic way  of  life and in faith. By progress  in the monastic way of  life means an  increase  in virtue and  the advance of the soul; in these a monk ought daily to be grow-ing and increasing. Thus the apostle as he prays for us says: We pray  that you may walk worthily of God, being pleasing in every way, bearing fruit and growing in every good work.* Each day the monk, new and made new, ought  to grow  from virtue  to virtue,  and  forgetting what lies behind stretch out towards what lies ahead, until he reaches the appointed prize of the heavenly call of God in Christ Jesus our Lord.* The words of the apostles show us that it is faith that brings about progress in a person, that is, growth and advance, when they say to the Lord: Lord,  increase our faith.* Faith is the confession of the divinity and the solid foundation of religion; faith is a readiness to believe by which we acknowledge God, the worship and religion we show him when we believe. It is called faith because it is that which is agreed between each of two parties, as it were be-tween God and man. It is properly called faith when that is believed which is not yet seen. For we can no longer believe what we see.69

º With heart enlarged. He says with heart en-larged,  that  is,  made  big  and  spacious,  because  the more a man advances in the service of God, the hap-pier he is to strive to grow in the full observance of his precepts, as the psalmist says: I ran the way of your commandments, while you were enlarging my heart.*

With ineffable sweetness of love. The ineffable sweetness is that of which the psalmist says: How great is the abundance of your sweetness, O Lord, which you have hidden for those who fear you, and perfected for those who hope in you.* The apostle also calls this ineffable when he says: What eye has not seen nor ear heard, neither has it

Col 1:10 *

Ph 3:13-14 *

Lk 17:5 *

CCM 50 º

Ps 119:32 *

Ps 31:19 *

69. Isid. Etym. VIII.2.4; PL 82:296A. 

entered into the heart of man, what things God has prepared for those who love him.*

We run the way of God’s commandments. As was  said  above  from  the psalm:  I ran the way of your commandments, while you were enlarging my heart.*  For the apostle also says: So run that you may take hold [of the prize].* Here he does not mean the running done with  the  feet, but our moral  conduct. To walk  from virtue  to  virtue  until  one  sees  the  God  of  gods  in Zion,* this is what it means for the soul to run. But so  that  this  running may be  free  from encumbrance the body has to be chastised, as the same apostle says: Therefore I so run, not as at something uncertain; I so fight, not as one beating the air; but I chastise my body and bring it into subjection, lest perhaps when I have preached to oth-ers I myself should become a reprobate.* And somewhere else the apostle says: I have fought the good fight, I have completed the course, I have kept the faith; for the rest, there is laid up for me a crown of righteousness, which the Lord the just judge will give me on that day.*

50So that never departing from his teaching. He says from his, that is, God’s teaching, that is, his doc-trine and instruction. Persevering in his doctrine in the monastery until death.* For it is not he who begins  but  he  who  perseveres  who  will  be  saved.* A monastery can also be called  the dwelling of one monk. Amongst the Greeks a man on his own is called mono; a station or position is called sterium. Therefore a solitary’s dwelling can be called a monasterium.70

Let us share by patience in the sufferings of Christ. The  apostle  Peter  says:  Christ suffered for us, leaving us an example that we may ºfollow his footsteps.* Let us share by patience, he says, because patience is  considered  necessary  in  sufferings.  For  he  was  so patient on our behalf  in his passion  that he was  led 

Prologue to the Rule 109

* 1 Co 2:9

* Ps 119:32

* 1 Co 9:24

* Ps 84:7

* 1 Co 9:26-27

* 2 Tm 4:7-8

* Cf. Ac 2:42

* Mt 10:22, RB 7.36

º CCM 51* 1 P 2:21

70. Cf. Isid. Etym. XV.4.5; PL 82:544B. 

110  Commentary on the Rule of Saint Benedict

like a meek lamb to the slaughter and did not open his mouth.* Let us  share, he  says,  that  is,  let us be associates. That we may deserve to be sharers in his kingdom as well. Sharers, he says, that is, part-ners, heirs and partakers. A sharer* is someone who joins himself by lot,* just as a person in concord* is someone who joins himself in heart.*71 He is called a sharer because to him belongs a part of the goods. For the ancients used the word ‘lot’ for a portion.72

For if we are sons, we shall be heirs as well; but if heirs, without doubt we shall also be sharers. Amen.*

Is 53:7, Jr 11:19 *

consors *sors *concors *cor *

Rm 8:17

71. Ibid. X.37; PL 371C. 72. Ibid. X.51; PL 372C.  

º Chapters of the rule

  1  on the kinds of monks and the life of monks

  2  what kind of man the abbot should be

  3  on summoning the brothers for counsel

  4  what are the instruments of good works

  5 on the obedience of the disciples

  6 on reserve in speech

7 on humility

  8 on the divine office at night

9 how many psalms are to be said at the night hours

10 how the night office is to be celebrated in summer

11 how vigils are to be celebrated on sundays

12 how lauds are to be solemnized

13 how lauds are to be celebrated on ordinary days

14 how vigils are to be celebrated on the birth-days of saints

15 at what seasons alleluia is to be said

16 how the divine offices are to be celebrated during the day

17 how many psalms are to be said at these hours

18 in what order the psalms are to be said

19  on the discipline of performing the psalmody

20  on reverence in prayer

21  what kind of men the deans of the monastery should be

22  how the monks are to sleep

23  on excommunication for faults

24  what the manner of excommunication should be

25  on graver faults

26  on those who without the abbot’s leave associate with the excommunicated

º CCM 52

111

112  Commentary on the Rule of Saint Benedict

27  in what way the abbot must be solicitous for the excommunicated

28  concerning those who though frequently reproved do not amend

29  whether brothers who leave the monastery are to be received again

30  how younger boys are to be reprovedº31  what kind of man the cellarer of the monas-

tery should be

32  on the tools and property of the monastery

33  whether a monk should have anything of his own

34  whether all should receive in equal measure what is necessary

35  on the kitchen servers of the week

36  on sick brothers

37  on old men and children

38  on the weekly reader and on silence at table apart from the reader or superior

39 on the measure of food

40  on the measure of drink

41  at what hours the brothers should take their meals

42  that no one is to speak after compline, but after supper all are to come together to listen to reading

43  on those who come late to the work of god and to table, and who presume to eat any-thing before or after the appointed hour, or will not accept what is offered by the superior

44 how the excommunicated are to make satis-faction, and what they must beware of

45 on those who make mistakes in the oratory

46 on those who offend in anything for light reasons

CCM 53 º

47  on signifying the hour for the work of god, and on intoning psalms and antiphons, and on singing the psalms and reading at the abbot’s order

48 on the daily manual work and on the hours allowed for the brothers’ reading and rest

49 on the observance of lent and on increasing one’s private devotions with the abbot’s leave

50 on brothers who are working far from the oratory or are on a journey

51 on brothers who do not go very far

52 on the oratory of the monastery

53 on receiving guests, on the kitchen of the abbot and guests, and on the cooks for the year

54 that a monk should not receive letters or gifts

55 on the clothing and footwear of the broth-ers, on the bedding to be provided and on examining the beds, and on all the necessary things the abbot must give the monks

56 on the abbot’s table

57  on the craftsmen of the monastery

58 on the procedure for receiving novice brothers

59 on the sons of nobles or of the poor who are offered in the monastery

60 on priests who wish to dwell in the monas-tery, and on clerics

61 how pilgrim monks are to be received

62 on the priests of the monastery

63 on community order, on various forms of address, and on boys, who are to be kept under discipline by all

64 on appointing the abbot, on the knowledge the bishop of the place has concerning the unsuitable election of an unworthy man, and

º CCM 54

Chapters of the Rule 113

º 

114  Commentary on the Rule of Saint Benedict

on the life and teaching of the one consti-tuted abbot

65 on the prior

66 on the porters of the monastery, on the various crafts to be exercised within the monastery, and on the frequent reading of this rule

67 on brothers sent on a journey, and on the punishment of those who bring in news from outside and who presume anything without the abbot’s order

68 if impossible things are enjoined on a brother

69 that in the monastery one monk should not presume to defend another

70 that no one presume to strike another at random

71 that the brothers be obedient to one an-other

72 of the good zeal which monks must have

73 that the observance of all justice is not laid down in this rule

it is called a rule because it directs the be-havior of obedient men.

It is called a rule, as blessed Benedict says, because it directs the behavior of obedient men. But others say it is called a rule because it leads people in the right way and never draws them in some other direction; or because it guides and provides a norm for right living and corrects what is distorted and crooked.1 

1. Isid. Etym. VI.16.1; PL 82:243A.

CHAPTER 1

ON THE FOUR KINDS OF MONKS

º It is clear that there are four kinds of monks. In greek etymology the monk is so called because he is single.1 In the books of the Conferences we read:

Monks* are so named from the strictness of their single and solitary life. Accordingly, as a result of their coming together in community they were called cenobites,* and their cells and dwellings were called cenobia.* So this was the only and the earliest kind of monks; it was first not only in time but also in grace, and it lasted as the only form for many years till the age of the Abbots Paul and Antony. Even now we can still discern traces of it in strict cenobia.2 And so the discipline of the cenobites had its origin from the time of the preaching of the apostles. For such was that whole multitude of believers in Jeru-salem, which is described in this way in the Acts of the Apostles: ‘Now the multitude of believers had one heart and soul; and no one said that anything he owned was his, but everything was common to them’.* They sold their possessions and their prop-erty and divided them for all ‘as each one had need’.* The whole Church, I say, was then of such a quality as it is now difficult to find even a few people in cenobia.3

2The first [is that] of the cenobites. You must understand the word ‘first’ here as referring not to

115

1. Isid. Etym. VII.13.1; PL 82:293B. 2. Cassian. Conl. XVIII.5.4; CSEL 13:511. 3. Ibid. 5.1-2; CSEL 13:509-510.

º CCM 55

* monacoi or monazonte~

*koinobiwtai

*koinobia

* Ac 4:32

* Ac 4:34-35

order in time but to the greatness of the grace involved; cenobites are the kind of monks we can call those who ºlive in community.4 A cenobium is a monastery consisting of quite a lot of men, that is, of men living in community; the name seems to come from Greek and Latin. Coenon is the greek word for common.5 From this number of the mature and, so to say, from this most fruitful root the flowers and fruits of holy anchorites, too, were afterwards produced. We know that the pioneers of this form of life were those we mentioned a short while ago, that is, the holy Paul and Antony. Unlike certain ones, they sought out secret places of solitude, not because they were faint-hearted or were suffering from the sickness of impatience, but because they had a desire for progress to a higher level and for divine contemplation.6

Doing military service under a rule and an abbot. He says Doing military service, because human life on earth is a warfare; *as it is written elsewhere also: My child, when you come to serve God, prepare your soul for temptation.* Having taken our place in this military service, we must beseech the Lord insistently with the prophet saying: O Lord, judge those who hurt me, fight those who attack me. Take up your weapons and shield, and rise to help me.*

3The second kind is that of the anchorites, that is, hermits. A being alone or going apart* is called in Greek a desert.* Anchorites are the kind of monks who after [living] the life of cenobites seek desert places, and because they have withdrawn far from humans7 are called by a name signifying that. Therefore anchorites can be interpreted as those who go apart.8

CCM 56 º

Jb 7:1 *

Si 2:1 *

Ps 35:1-2 *

anachorisis *heremus *

116 Commentary on the Rule of Saint Benedict

4. Cf. Isid. Etym. VII.13.2; PL 82:293C.5. Cf. ibid. XV.4.6; PL 82:544B. 6. Cassian, Conl. XVIII.6.1; CSEL 13:511. 7. Isid. Etym. VII.13.3; PL 82:293C. 8. Cf. Cassian Conl. XVIII.6.2; CSEL 13:511.

Those who not in the first fervor of embracing monastic life. A novice, compelled by the fervor of compunction, promises to observe all the precepts of the rule. But since it is proper to humans to plan their ways, and it belongs to the Lord to direct their steps,* people do not know whether they will reach the goal of perfection.

But by long testing in the monastery. Long, he says, that is, proved during many seasons and days. For just as gold is tested by being heated in a furnace of fire,* so a good monk is proved by enduring tribulation in the enclosure of the monastery and in regular discipline, so that as gold that has been tested is fashioned into a king’s crown, so the monk who has been well tested may be fashioned into a crown of Christ ºthe true king. As it is written concerning the person of the true king himself: Like a bridegroom he has adorned me with a crown.* For all the elect are Christ’s crown, amongst whom are numbered well-tested monks.

4Those who have already been taught by the aid of many, and have learnt to fight against the devil. Just as in the wrestling matches of this world a person is not crowned without a struggle or a contest, so too in a spiritual way of life and in a holy resolve no one can, without a struggle, receive an unfading crown* or become an heir of eternal life.* Accomplished athletes are always found to be in the contest without any fear, and to have great alacrity. In this way therefore both the most accomplished combatants and the most self-disciplined monks engage in the contest with the happiness of paradise always before their eyes, waiting to enjoy its delights, waiting for the good things that have been promised, and for immortal ages and everlasting light. If you wish to be a contestant in the struggle* and to finish up a winner,† clothe yourself with God’s armor as a garment, that is, with the shield

* Ps 119:5, 133

* Si 2:5

º CCM 57

* Is 61:10

* 1 P 5:4

* 1 P 3:22

* 2 Tm 2:5† Nb 21:1

On the Four Kinds of Monks 117

of faith, with the helmet of salvation and all the other things commanded by the apostle.*

5And well drawn up they go forth from the battle-line of the brotherhood to the single combat of the desert; secure now, without the consolation of another, they are able to fight by God’s help with only their own hand and arm against the vices of the flesh and of their thoughts. The battle-line is the line of soldiers drawn up to wage war against the devil, and only this kind of monk leaves the battle-line to fight. It is called fight-ing* because originally in a war people began to battle with their fists.* 9 For no one will be crowned without a contest;* nor does God’s grace desert any if they fight against the vices of the flesh with alacrity and good will. Now the vices of the flesh are known to all, as the apostle says: Now the works of the flesh are manifest, and they are: fornication, uncleanness,* and the rest as they have already been stated. Thus he said against the vices of the flesh and of their thoughts, as if to say, against vices involving external behavior and those of desires. Now sometimes the vices are at first in one’s thinking, and afterwards come forth in one’s action; but sometimes they are only in one’s thinking, and do not find expression in one’s action. Thus the ruptured man, too, is prohibited in the law from offering loaves to the Lord.* By a ruptured man is meant one who does not shamefully practice the vices externally, but is frequently defiled by them in his mind. And although he does not actually ºperform the wicked deed, yet he harbors base vices in his thinking.10

Against these vices the monk fights with only [his] hand and arm, because by his own strength and working—signified by arm and hand—without

Eph 6:11.13.16.17 *

pugna *

pugnis *

2 Tm 2:5 *

Ga 5:19 *

Lv 21:17 *

CCM 58 º

118

118 Commentary on the Rule of Saint Benedict

9. Cf. Isid. Etym. XVIII.1.10; PL 82:641A. 10. Cf. Greg. Reg. past. I.11; PL 77:26B. Ponderosus is translated

by Davis (ACW 11:44) as ‘ruptured’ .

the brothers’ support and with only the Lord’s help he emerges as the victor in the desert.

6But the third kind of monks is the detestable kind called Sarabaites. ‘Detestable’* means ‘very dark’, ‘very obscure’, ‘horrible, uncivilized and wild’. For the ancients used this word of a person who was exceedingly wild.11 ‘Sarabaites’ means ‘those who re-fuse’,12 because they refuse to follow the examples and teaching of the seniors.

For there emerged this detestable and unfaithful kind of monks, or rather that noxious plant returned to life and grew strong which sprang up in the beginning of the Church through Ananias and Sapphira, and was cut down by the severity of the apostle Peter.* Among monks this plant was considered quite detestable and execrable; their example was not followed by anyone as long as the fear of their very strict sentence remained lodged in the memory of the faithful. With this sentence the blessed apostle did not suffer the aforesaid originators of a new crime to be cured by penance or by any satisfaction, but by a swift death he cut down a most pernicious growth.13

They have not been tested by a rule—with experience teaching them—like gold in the furnace.* Experience means knowledge and learning derived from actually enduring things. They have not been tested by a rule, he says, that is, they have not gained experience or been instructed by having a rule examine them. The lives of all those who live uprightly are no doubt called rules; the Sarabaites do not imitate their example so as to have life, but being corrupted in their own pleasures they are undone, and so perish. They are not tried like gold by regular discipline, but in their desires grow soft as lead. Hence there also follows:

119

On the Four Kinds of Monks 119

* teterrimum

* Ac 5:1-5

* Pr 27:21

11. Cf. Isid. Etym. X.270; PL 82:396A. 12. Cf. Isid. Offic. II.16.9; PL 83:799A; and Ben. Anian. Conc.

3.6; PL 103:749B. 13. Cassian Conl. XVIII.7.1; CSEL 13:513.

But they have become soft like lead. Gold is placed in the furnace and receives strength and brightness; so also the honest monk is placed in the oven of the rule and receives strength to bear adversities with equanimity, and brightness to show the example of good works to all. But lead put into the fire grows soft and melts and is lost; so too the spurious monk when subjected to the discipline of a rule grows lukewarm and perishes. About the former it is said: The Lord tested him like gold in the furnace;* but about the latter the Lord says: Because you are ºlukewarm, I shall begin to vomit you from my mouth.* The one has received the brightness of gold and goes up to heaven to reign with Christ; the other, become soft as lead, goes down to the nether world to be tortured with the devil; the one, increased by virtues, grows into something better, while the other, grown lukewarm, deteriorates into something worse; the one grows strong in sacred virtues, the other grows lukewarm from the cares of the world; the one truthfully bears the name of monk, the other bears both the name and the tonsure of a false monk. Hence there also follows:

7Still keeping faith with the world by their works, they are known by their tonsure to lie to God. He keeps faith with the world who though wearing the habit of a monk does not cease to do what he did while still a secular. What else does it mean, to keep faith with the world, except that a monk does in the monastery what he did in the world while still wearing secular dress? He keeps faith with the world because he does not cease to do its will; he keeps faith with the world because he does not separate himself from it either by desire or thought or deed, but only through the tonsure and the religious habit he lies to God, claiming to be his servant. By the habit he wears and the religious life he has professed he seems exteriorly, to those who do not know him, to be a monk; but to

120 Commentary on the Rule of Saint Benedict

Ws 3:6 *CCM 59 º

Rv 3:16 *

those who do know him his works prove that he has told a lie to the Lord. For the Lord says of such men: You will see them in sheep’s clothes, but inwardly they are ravening wolves; by their fruits you shall know them.*

8They go about in twos or threes or even singly, without a shepherd, shut up in their own and not in the Lord’s sheepfold; for a law they have the pleasure of their desires. Without a shep-herd, he says, that is, without an abbot, who in the monastery is seen to take the place of Christ* who said: I am the good shepherd who feed my sheep, and I know mine and mine know me.* And because they do not have a shepherd, they remain shut up, not in the Lord’s but in their own sheepfolds. The Lord’s sheepfolds are monasteries of holy monks, who are rightly ruled by the supreme shepherd, Christ, and are put in a place where there is pasture.* But these men are neither ruled nor pastured by him; fulfilling their own desires, they basely abide in their own sheepfolds. There they regard as lawful everything they do, and fulfilling the desires of their pleasures they do everything whatso-ever that they wish. Hence there is also added:

9Since whatever they think or choose they call holy, and what they do not want they regard as unlawful. He said, Whatever they think, not what-ever they have tested by the authority of the divine Scriptures and the examples of the Fathers. They break their fast with whomsoever they wish, and say: It is a good and holy thing to break the fast for the sake of a guest. But they tell those to whom they are reluctant to show kindness: ºWe are not allowed to break our fast today. They think otherwise in their hearts, and choose in their mind to live a solitary life rather than remain with others under regular discipline, saying: It is a holier thing to serve God with a quiet mind and in secret than either to impose regular discipline on

* Mt 7:15-16

* RB 2.2

* Jn 10:14

* Ps 23:2

º CCM 60

On the Four Kinds of Monks 121

others or to accept it when it is imposed by others, not realizing that it is written: Woe to the man on his own, because he has no one to lift him when he falls.*

There are many dangers very near for the solitary. In the first place he pleases himself in all his deeds, and has no one else to test his work; then he does not know what vices abound in him and what virtues he lacks; he has no one with whom he may test his hu-mility, he does not pay obedience to a brother, he does not show patience in injuries. Therefore it is better for a monk to live in a monastery under the discipline of one father and in company with many, and to learn humility from one, patience from another; one may teach him silence, another meekness; not to do what he wishes, to eat what he is told, to have as much as he receives, to discharge the burden of his work, to be subject to one he does not wish to be subject to; to come weary to his mattress, to fall asleep while walking, to be compelled to rise with his sleep still unfinished, and after suffering an injury to keep silence.14

10The fourth kind of monks are those called Gyrovagues. They spend their whole lives on the move through various provinces, staying as guests three or four days in different monaster-ies, 11always wandering and never stable. Gyro means ‘a circuit’, ‘a going around’. Therefore that per-son is to be called a gyrovague who is a rover, a wan-derer, who goes around the cells and houses of others. They are also called by another name, circilliones; under the guise of monks they wander hither and thither, spreading a venal sort of hypocrisy, going around the provinces, not sent or established anywhere; they do not remain standing or sit-ting anywhere,15 but always and everywhere:

122 Commentary on the Rule of Saint Benedict

* Qo 4:10

14. Ben. Anian. Conc. 3.4 (PL 103:743A); cf. Hier. Ep 125.15.2 (CSEL 56:133-134).

15. Isid. Offic. II.16.7 (PL 83:796B-797A); and Ben Anian. Conc. 3.6 (PL 103:748A).

Slaves to their own wills and the allurements of gluttony. The allurements referred to are delights that are unlawful, wanton, voluptuous or most base; a soft and dissolute monk is frequently entangled in these.

12And since these are in every way worse than the Sarabaites, we have judged it better to be silent rather than to speak about their most wretched life.16

º CHAPTER 2

WHAT KIND OF MAN THE ABBOT SHOULD BE

Wishing to show in the following what characterizes a good shepherd, blessed Benedict first asked, What kind of man should the abbot be? The positive answer to this must be: A good person, certainly, and such as the apostle describes when he says: Without reproach, as a servant of God, not proud, not given to anger or to wine or to physical violence, not desirous of base gain, but hospitable, kind, sober, just, holy, continent, so that he may be able both to exhort by sound doctrine and to refute those who contradict.* Precisely this kind of man, no doubt, must 1an abbot be who is worthy to rule

What Kind of Man the Abbot Should Be 123

º CCM 61

* Tt 1:7-9

16. Smaragdus adapts the wording of RB 1.12 and the last phrase of v. 11 to round off this chapter, omitting v. 13: His ergo omissis, ad coenobitarum fortissimum genus disponendum, adiuvante Domino, veniamus.

124 Commentary on the Rule of Saint Benedict

over a monastery, and he must always remember what he is called. For he is said to be, and is called, abbot, that is, father. If he is a father, let him nurture his sons, that is his monks, like a father; let him love them in a fatherly way and, when necessary, chastise, reprove, beseech* and reproachfully reprimand them in a fatherly way. And if from necessity he employs the cautery of excommunication and beating with rods, let him do this not in a spirit of hatred but in a fatherly way, not for vengeance’ sake but out of love for justice. For it is written: You shall accomplish justly what is just.* And because the just Lord loves justice,* the abbot who is seen to take his place in the monastery* must love justice.

And by his deeds fulfill the name of superior. For many abbots are glad to have the name of superior, that is, of abbot, but they are afraid to undertake the labor and sweat involved. They seek temporal glory, but not to carry out the hard work of their mandate; and if it does happen that they utter a word of exhortation for the brothers, they do it from vain glory, not for an eternal reward. Therefore he who wishes to have the name of superior above the rest, must toil in good works above the rest. For the hearers of the law are not just in God’s sight, but the doers of the law will be justified.*

2For he is believed to take the place of Christ in the monastery, when he is called by a name of his, 3as the apostle says: You have received the spirit of adoption of sons, in which we cry Abba, Father.* For the abbot takes the place of Christ in the monastery when he rules the flock entrusted to him providently and justly; when he rightly arranges what needs ar-ranging, exercises moderation in doing what needs ºdoing, and teaches in a Catholic way what needs to be taught; when he toils at what needs to be worked at, judges with discretion what needs to be judged, and mercifully relaxes what needs to be relaxed; when he

2 Tm 4:2 *

Dt 16:20 *

Ps 11:7 *RB 2.2 & *63.13

Rm 2:13 *

Rm 8:15 *

CCM 62 º

binds together in the love of charity the whole flock entrusted to him, and loves them all as a father does his only son. And then as he acts justly and reasonably in the name of Christ he is called by all as by sons, Abba, father.

4And therefore the abbot must not—God for-bid—teach or establish or order anything outside the Lord’s precept. All teaching is imparted in two ways, namely, by words and by examples, as the same blessed Benedict says in what follows: When anyone receives the name of abbot, he must preside over his disciples with a twofold teaching.* Therefore the abbot must not teach anything in this two-fold teaching that is outside the Lord’s precept. For the whole of the divine Scriptures is packed with the examples of the fathers and is full of the words of teachers. Therefore he must not teach anything that is outside the Lord’s precept, but his teaching must agree most accurately with the Lord’s precept. For he must receive from the Lord’s precepts the things about which he wishes to teach his disciples.

Or establish. To establish means ‘to limit’ or ‘to determine a measure’; this must not be done by the abbot outside the Lord’s precept. For the measure and limit established by abbots must be in every respect according to the Lord’s precept, in case it plunges those of lax lives into the snare, or drives those made to abstain excessively to harmful murmuring. Therefore what the abbot establishes must serve to fix their steps straight and firm in the king’s way, so that he may not suffer their loss by defection through overdriving his flock.* On the other hand, if he should nurture it with less strictness than is fitting, it may through riotous living slide into hell.

Or order. To order means ‘to issue precepts or commands’, and this must not be done by the abbot outside the Lord’s precept. For if in issuing precepts

What Kind of Man the Abbot Should Be 125

* RB 2.11

* RB 64.18

126 Commentary on the Rule of Saint Benedict

he commands his disciples what is according to the Lord’s precepts, he will receive thanks from them and an everlasting reward from the Lord as well. But if his commands and precepts involve what is outside the Lord’s precept, he brings both harm to his disciples and loss to his own soul. And therefore he must not either teach or establish or order anything that is outside the Lord’s precept.

5But let what he orders and teaches be spread about in the minds of his disciples as a leaven of divine justice. The latin word for leaven* came from fervor.1 In this place it signifies the love of char-ity, which makes the minds of the disciples fervent for, and stirs them ºto the love of divine justice, until it brings them to such perfect love that their wish is to love nothing apart from their Creator. Therefore the abbot’s orders and teaching should spread around the leaven of charity in the minds of the monks, so that they may savor nothing earthly, love nothing vain and covet nothing destined to decay, but always loving and holding fast divine justice, may hasten to ascend to their Redeemer and to the fatherland on high.

6The abbot should always be mindful that in the dread judgment of God an examination will have to be made of each of two things: of his teaching, and of his disciples’ obedience. These words do not require explanation, but rather they in-spire in abbots and monks a very deep trepidation. In the dread judgment of God there will be an ex-amination of the abbot’s teaching as to whether he has taught the mystery of the Holy Trinity with fidelity to the dogma, and whether he has himself first ful-filled what in keeping with the Lord’s precept he has ordered his disciples to do, and has first corrected in himself what he has found fault with and amended

fermentum *

CCM 63 º

1. Cf. Isid. Etym. XX.2.19; PL 82:709A.

in others. On that dread day an examination will be held of the disciples’ obedience, whether following the Lord’s footsteps they have humbled themselves under the hand of their abbot,* becoming obedient even unto death,*, and have obediently carried out for love of Christ all that has been commanded them by their abbot; whether they have from the heart obeyed their abbot as though obeying Christ, whose place the abbot takes in the monastery, for it is written: He who hears you hears me,* and: Children, be obedient to your parents in the Lord.*

7And let the abbot know that whatever the father of the household may find unprofitable in the sheep is laid to the blame of the shepherd. Abbots would have had reason to dread this sentence very much if it had not been appropriately tempered by the next sentence, where he says:

8Just as much again will he be, that is, to that extent will he be free from blame, if all the shepherd’s diligence has been bestowed on a restless and disobedient flock, and total care shown towards their diseased behavior. An abbot bestows all diligence on his monks when he forms them in holy behavior and instructs them with suitable words and holy works. He shows total care when as far as he can he ministers to them what is necessary for their souls and bodies. He shows them diligence and care at the same time when he adorns them interiorly with holy virtues, and discreetly governs them exteriorly with the monastery’s property; when he does not abandon interior care for exterior things, nor leave aside foresight for the exterior on the grounds of solicitude for the ºinterior, but being moderate in both, he shows them diligence for their souls and care for their bodies.

9Their shepherd being absolved in the Lord’s judgment may say to the Lord with the prophet:

* Cf. 1 P 5:6

* Ph 2:8

* Lk 10:16

* Eph 6:1

º CCM 64

What Kind of Man the Abbot Should Be 127

128 Commentary on the Rule of Saint Benedict

I have not hidden your justice in my heart. I have de-clared your truth and your salvation.* For the abbot’s will must be such that when he can be of benefit he does not cease from preaching the word. For he has a duty to show the glory of the fatherland on high through the word of preaching, to reveal how great are the temptations of the ancient enemy hidden on the journey of this life, and gently, yet with the great sharpness of zeal, to correct the evils of his subjects which he must not tolerate, so that he himself may not be held guilty of everyone’s faults through failing to blaze out against them. But the abbot’s very words, which are uttered for the sake of justice, truth and salvation, must at times rebuke his subjects’ vices more severely, at times reprove them gently, and he must by subtle searching discern what he is to say, and to whom, when and in what way, and impose judgment on each according to the measure of fault, but with discretion and tranquillity of mind. The abbot must be as the apostle Paul says: Able to exhort in sound doctrine, and to refute those who contradict.* For the key that opens is the word of correction, because by rebuking he uncovers the fault, of which often even the perpetrator is unaware.2 For there are very many monks who through ignorance do not cease to commit faults, and so they do not bewail those they have committed, but instead they despise and insolently rise up against the one who corrects them, and boldly spurn their abbot’s admonition.

Concerning these there is added: But they have disdained and spurned me.* For bad monks disdain and spurn their good abbot when they do not humbly obey his precepts, when they do not keep his salutary commands like the humble, but like the proud even find fault with them; when they despise what they are ordered to carry out, and shamelessly strive to do what they are not ordered; when in doing their work

Ps 40:10 *

Tit 1:9 *

Is 1:2, *Ezk 20:27

2. Greg. Reg. past. II.4; PL 77:30D.

they become lazy, tepid and even slothful, and in their deeds become both murmurers and complainers. For subjects must serve their abbot as members the head, and with the utmost love keep his precepts as though they were a command of the Lord; they should ascribe his correction and upbraiding to their own negligences, not find fault with the abbot’s severity or discipline.

10And then at last let death itself as it prevails be the penalty for the disobedient sheep in his care. Death itself, that is to say, which prevailed in paradise over the first disobedient humans, itself now at last ºprevails every day in the world over disobedi-ent monks. For Adam and Eve through disobedience abandoned the Lord’s precepts in paradise, and then for the first time the penalty of eternal death prevailed powerfully over them. But our Lord Jesus Christ, who said through his prophet: O death, I shall be your death,* emptied himself, taking the form of a slave, and became obe-dient even unto death,* destroyed the power of death and mercifully eliminated it from the hearts of the obe-dient, and completely extinguished this penalty. But now at last for the disobedient sheep, that is, for those monks who, abandoning their abbot’s, or rather the Lord and Savior’s precepts, try to fulfill their own desires, let death itself as it prevails be the pen-alty, so that it may rightly be said of them: They were put like sheep in hell, and death pastures them.* Those who disdain the precepts of a good master deservedly receive such a reward.

11Therefore when anyone receives the name of abbot, he should preside over his disciples with a twofold teaching, 12that is, let him show all that is good and holy by his deeds more than by his words. For all who preside are the head of those sub-ject to them, and in order that the feet may be able to pick the right paths the head must first no doubt make

º CCM 65

* Hos 13:14

* Ph 2:7-8

* Ps 49:14

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130 Commentary on the Rule of Saint Benedict

his way through these. For the abbot who preaches in words to his subjects must needs show them by his liv-ing the footprints of good deeds, and when he utters words of holy preaching he must first arouse himself by his zeal for good deeds, must always first perform sublime deeds, and then make others solicitous for liv-ing a good life; he must first pay strict attention and correct himself, and then by speaking regulate others’ lives; he must take care first to punish with tears his own crimes, and then denounce the crimes of others that need punishment; and before he grows loud with words of exhortation, he must loudly proclaim by his works all that he is going to speak about. A voice more readily penetrates the hearers’ heart when the speaker’s life commends it, because his example helps the doing of what he commands by speaking.

To propose the Lord’s commands in words to the disciples as being capable. ‘He must’ is understood. For he put the adverb ut [‘as being’] here instead of the conjunction et [‘and’]. Capable, he said, that is, with good memories, apt and intelligent, who quickly grasp what they hear from their teachers, keep it in their memory and fulfill it in their works. To propose, he said, that is, to lay before them, because what capable and simple disciples first hear with lively understanding concerning the Lord’s precepts, they afterwards strive shrewdly to fulfill.

º But to the hard of heart* and the more simple. To the hard of heart, he says, that is, the contumacious, rigid and incorrigible; moreover to the more simple, the illiterate and those who have practically no memory and understanding when it comes to the divine Scriptures. To show the divine precepts by his deeds. Therefore that person must, as blessed Gregory says,

preside over the rest so as to provide an example of good living, who dying to all the passions of the

CCM 66 ºIs 46:12 *

flesh is now living spiritually. He has disregarded the favors of the world, dreads no adversity, desires only interior things, and is not led to covet the be-longings of others but generously gives away his own; he does not perform anything unlawful but deplores what others do amiss as though it were his own doing, and in this way in everything he does wins acceptance with everyone else as being worthy of imitation;3

he takes care to live in such a way that he can show his monks a good example in his whole life, himself first sheds the tears that he wants his hearers to shed, and thus sets them on fire with the compunction of his own heart; and just as he surpasses in honor his good-living subjects, let him also transcend them by his deeds and by his life. Hence there also follows:

13All that he has taught to be contrary to his disciples, he is to show by his deeds that it is not to be done. He teaches that overeating, drunken-ness and the cares of this world, and likewise all vices and sins are contrary to his disciples; from all of these he must first withhold himself, and then he may by words and deeds teach others to abstain from them. For this purpose is the abbot elected: not to cancel out what he says by what he does. The person who is chosen to correct the faults of others must beware not to commit what others should find worthy of blame. One who does not know how to show the way to others by good living ought not receive the office of preacher. First then let the abbot be a complete stranger to crooked works, and so keep others in order with firm authority. For the hand that aims to wash away the filth that is on others must be at pains to be clean itself, in case it causes greater defilement in everything it touches by proceeding against what is defiled while itself clutching

What Kind of Man the Abbot Should Be 131

3. Ibid. I.10; PL 23AB.

132 Commentary on the Rule of Saint Benedict

mud. Hence it is said through the prophet: ‘Make yourselves clean, you who bear the vessels of the Lord’* [Abbots] in-deed bear the vessels of the Lord; they have undertaken to lead the souls of their neighbors right through into the inner holy places, in reliance on their monastic way of life. Let them therefore consider in themselves how much they ought to be cleansed who carry living vessels to the temple of eternity in the bosom of their own solemn promise.4

Therefore what the abbot preaches as not to be done, he himself is not to do, and what he preaches as to be done, he himself must first carry out. º Lest while preaching to others he himself be found reprobate.* While preaching to others the preacher is himself found reprobate when he says one thing and does another, practices one thing in words but something else in works. For what he preaches to others as having to be done, he himself becomes lazy in practicing. By his word he shows the way of uprightness, but he neglects to walk by it. He preaches to others the need to hold to the way of justice, while he himself is not willing to subject himself to salutary discipline. What follows is very fitting for him:

14Why do you declare my justices and take my cove-nant to yourself with your mouth?* This pertains to everyone who preaches to others and does not himself practice what he preaches. For the mouth that dares to declare the justices of the Lord, and to take to itself his holy covenant, must be just. He who neglects to practice what he preaches, and does not cease to do what he judges ought not to be done, must not declare the Lord’s justices, or take to himself the most sacred covenant as one whose duty it is to preach. For it is written: Praise in a sinner’s mouth is unseemly.*

But you hate discipline and have cast my words behind you.* A subject hates discipline when he

Is 52:11 *

CCM 67 º

1 Co 9:27 *

Ps 50:16 *

Si 15:9 *

Ps 50:17 *

4. Ibid. II.2; PL. 27AB.

murmurs at just corrections with sinful presumption, as it is written: Fools despise discipline.* And he casts the Lord’s words behind him when he thinks it beneath him to obey the orders of his abbot or his seniors. A prelate hates holy discipline when he thinks it beneath him to live according to the precepts of the rule, forgetful of the divine Scripture which says: My son, do not throw away the discipline of the Lord;* and: Listen to counsel and receive discipline,* that it may be well with you. Regular life for those who hold to it is indeed a salutary discipline. And a prelate casts the Lord’s words behind him when he himself neglects to practice the things he preaches to his subjects from the divine Scriptures. For he who hastens over-eagerly to rebuke the faults of others must needs cautiously consider his own sins, and by repentance condemn them, lest while he is publicly correcting another’s very small fault, he hides his own greater sin like gold. For there are some who always have the mistakes of others before their eyes, but think their own faults of no importance, consign them to oblivion and cast them behind their back. Concerning these there aptly follows:

º 15And you who saw the speck in your brother’s eye did not see the beam in your own.* The abbot sees the speck in his brother’s eye, but does not see the beam in his own, when he publicly and with some exaggeration judges the very minor faults of his sub-jects, yet thinks little of his own greater faults, which he hides and neglects to amend; he sees the speck in his brother’s eye when he finds fault with the vice of anger, laziness, drowsiness and all other such defects in the heart of another. He does not see the beam in his own eye when, in spite of having the guilt of hatred, drunkenness, pride and other such objects of reproach in his heart, he in nowise recognizes that he has them; when he notices and reproves in the hearts of others

What Kind of Man the Abbot Should Be 133

* Pr 1:7

* Pr 3:11

* Pr 19:20

º CCM 68* Mt 7:3

134 Commentary on the Rule of Saint Benedict

the little things that need rebuking, and does not see and does not correct the grave things that are in his own heart.

16Let him make no distinction of persons in the monastery. For God is no acceptor of persons, but in every nation among those who fear him there is acceptance with him.* And therefore there is to be no distinction of persons nor favoritism in the mon-astery on the part of the abbot, because God makes no distinction of persons, nor does he have favorites; it is only good work that is accepted and approved. It is not good to have regard to the person in judgment, says Solomon,* and in Leviticus it is written: You shall not do what is unfair, nor shall you judge unjustly, neither are you to consider the person of the poor man, nor honor the countenance of the powerful man. You shall judge justly for your neighbor.* But after someone has come from the world to don the habit of the monastic state, whether he had been a free man before or a slave, whether poor or rich, whether distinguished or obscure, no distinc-tion is to be made by the abbot, but he must either chastise or love each one according to the merit of his life.

17Let not one be loved more than another, unless it be one whom he finds better in good deeds or obedience. A monk who is found better than the rest in good deeds and obedience is deservedly loved by the abbot more than the rest. Justly indeed is that man loved by a man, who is honored by God for good works and holy obedience. I repeat: one who is loved by the immortal God must needs be loved by mor-tal man. Out of love for God such a monk subjects himself more than everyone else to obedience and exercises himself in all good works, and therefore he is deservedly esteemed more than everyone else and loved by the abbot.

Ac 10:34 *

Pr 18:5 *

Lv 19:15 *

18Let not one born free be put before one who enters monastic life from being a slave, unless there be another reasonable cause. 19But if jus-tice dictates, and it seems good to the abbot, he shall do it with ºregard to anyone’s order; other-wise they are to keep their own places. When he says, Let not one born free be put before a slave, understand: in community order or in ministry. Not because he is freeborn is someone either to hold a higher place in community order or hold the ministry of prior or dean, unless there be another reason-able cause. A reasonable cause would be, for example, that he who can sing and read better in church, and fulfill every office, should be put in such a fitting place that he can worthily fulfill that office. And should he be so endowed with rational intelligence and so ac-complished in word and deed that he is able to be a dean or a prior, neither the fact that he is freeborn nor the fact that he is a slave should be any hindrance. But if a reasonable cause requires it, let him be put both higher in order and prior in ministry. Now this is to be done not only if it is a question of someone’s being of the order of the freeborn or that of slaves, but with regard to anyone’s order; that is, the abbot is to do this whether it be a matter of a senior or a junior, whether it be a question of someone’s belonging to the priestly, levitical or any other order. Otherwise they are to keep their own places, that is, one is not to be put before another on account of the dignity of his power and his being freeborn, but each one is to remain in the very place of the order in which he came.

20Because whether slave or free we are all one in Christ.* We are all one in Christ, he says, that is, we are the one body of Christ. For thus says Paul the apostle in another place: In the one Spirit we were all bap-tized in the one body, whether Jews or gentiles, whether slaves

What Kind of Man the Abbot Should Be 135

º CCM 69

* Ga 3:28

136 Commentary on the Rule of Saint Benedict

or free, and we were all given to drink of the one Spirit.* But God, the Son of God, who wants all to be saved and to lead them to the knowledge of the truth,* redeemed every sex, every age, every condition of the whole human race, and from among them joined [people] to his body, to the number of the elect, and so in Christ, whether slaves or free, we are all one.

And under one Lord we bear an equal burden of military service. Indeed the life of good monks in this present world is always lived in the military service of Christ. Hence blessed Job also says: Man’s life on earth is a military service.* This service we bear equally under one Lord, because although we are not equal in our living, we have equally promised and equally carry the easy yoke of the Lord, and his light burden, as we live the regular life. This regular life, which is here called a military service, is to be observed equally by all monks, and is not at any time to be violated without restraint, either by slaves or free, by seniors or juniors. And should anyone happen to deviate from it on account of human frailty, amendment must be made by the one penance, ºand the one discipline is to be kept in all matters. Whence it also aptly follows: Because there is no acceptance of persons with God.* We distinguish and accept persons, because when we come into this world we find them distinct. But God who created them all in the beginning from one man and in one condition, neither accepts persons nor makes distinctions between them, but he either condemns or justifies each one according to his works. He condemns the unjust justly and rightly, but the just he justifies mercifully and gratuitously. Those he finds living proudly in crooked works he humiliates and condemns, but those he finds living humbly in good deeds he rewards and exalts. Whence it follows here:

21Only in this matter are we distinguished by him, if we be found better than others in goods works,

1 Co 12:13 *

1 Tm 2:4 *

Jb 7:1 *

CCM 70 º

Rm 2:11, Eph * 6:9, Col 3:25

and humble. In these two things the elect are always distinguished from the reprobate, that is, in true humil-ity of heart and in doing good. The voice of the head and of the body, that is, of Christ and of the Church, is in the psalm: Judge me, O God, and distinguish my cause from a people that is not holy.* Therefore the Lord does not distinguish persons from persons, that is, freeborn from slaves, but he does distinguish works from works and merits from merits, so that he may also bestow re-wards on each according to the works he has personally toiled at. On those he has found better in good works and in the merits of their virtues, and more humble than everyone else in purity of heart, he will bestow fit-ting mansions in the kingdom of heaven, while making due distinctions between rewards. This distinguishing or discretion, the mother of all virtues, the abbot must hold to in all things; he must not make distinctions of persons, but approve each one’s merits, and with a sin-cere heart love them all according to the merits of their works. Whence there also follows:

22Therefore let him show equal charity to all, let the one discipline be shown in all matters ac-cording to merits. For in this must the abbot show equal charity to all: that he make no distinction of persons in the love he has. He must love equally those who became monks from a noble condition, and equally those from a servile condition. And so he must discern the merits of individuals in such a way that he does not put one person before another. And if a per-son of free-born or of servile origin should commit one and the same fault, they are to undergo one and the same discipline. In the matter of penance one is not to have the burden lightened for honor’s sake, and another to be burdened because he is looked down on. But the judgment and censure are to be tempered by the abbot so that one person is not judged more lightly and another more harshly.

* Ps 43:1

What Kind of Man the Abbot Should Be 137

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º 23For in his teaching the abbot must always keep the apostle’s rule, in which he says: Reprove, entreat, rebuke.* In connection with this saying of the apostle we must mention the words of blessed Jerome and blessed Prosper. Jerome says: Reprove those who sin, call in witnesses to stop them sinning, rebuke those who re-sist, but all this with patience and according to the teaching.5 And Prosper said: The power of censure must indeed be in the teachers of the Church that they may reprove; patience, too, that they may bear strongly those who do not want to amend, satisfying the command of the apostle in an order to Timothy: ‘Reprove, entreat, rebuke, in all patience and teach-ing’.* As if to say: Reprove your equals, entreat your seniors, rebuke your juniors. But he added: ‘In all patience and teach-ing’, for the reason that one who is gently chastised shows reverence to the one chastising. But one who is offended by the excessive harshness of a rebuke does not receive either the rebuke or salvation.6

This saying, which they reasonably understand as requiring to be fulfilled in dealing with different people, we can also doubtless understand as requiring to be fulfilled in dealing with one and the same person at different times. First, the sinner is to be reproved because he sins. And it is not fitting to reprove another unless he sins, as the Lord says in the Gospel: If your brother sins against you, go and reprove him between you and him alone; if he listens to you, you have gained your brother.* See, you have already gained your brother by rebuking him, because while listening to you he has corrected himself. Entreat him again, so that living daily in good deeds he may so grow in virtues that he comes to perseverance in the good work. But if he does not listen to you, and does not amend, or perhaps after amendment returns to the vomit, rebuke him harshly, and if you are able make him amend, but

CCM 71 º

2 Tm 4:2 *

2 Tm 4:2 *

Mt 18:15 *

5. Ps.Hier. [actually Pelagius] In II Tm 4:2; PLS 1:1366. 6. Ps. Prosper [actually Jul. Pomer.] Vita cont. II.5.1; PL

59:449AB.

in all patience and teaching. And in this way in one and same person this whole saying can be fulfilled. In another way at a suitable time the monk who sins is to be rebuked, so that he may turn away from evil. If he amends, again at a suitable time he is to be entreated not to live lukewarmly, but to grow in virtue and do good. But if he refuses to amend even when besought to, again at a suitable time he must be greatly frightened and rebuked like the pagan and the tax-collector. Blessed Benedict’s exposition seems to square with this understanding, for when he said, Reprove, entreat, rebuke, he added:

24That is, mingling times with times, blandish-ments with terrors. As though to say: With times of reproof mingle times of entreaty, and with times of entreaty mingle times of rebuke. And when the sin-ful soul ºhas been frightened by the unbending and just rebukes of the master, let blandishments also be applied to it with fatherly love, lest it be plunged in the pit of despair. Hence also blessed Gregory says: Gentleness must therefore be mingled with severity. A kind of mixture in due proportion must be made from both, so that subjects may not be made worse by great harshness, or made to come undone by excessive kindness.7 Every care must be prudently shown by the abbot, so that none of his sheep may perish.

Whence there is also added: Let him show the harshness of a master, and the loving affection of a father. The harshness of a master means his seriousness, his importance, the dignity and honor he has. For sometimes the word here translated ‘harsh’ is understood as meaning ‘great’ or ‘worthy’.8 When he says the loving affection of a father, he is understood to have this in himself. In other respects

º CCM 72

What Kind of Man the Abbot Should Be 139

7. Greg. Reg. past. II.6; PL 77:38B. 8. Cf. Isid. Etym. X.75; PL 82:375A.

140 Commentary on the Rule of Saint Benedict

the harshness of a master signifies the greatness and terror of the rebuke a master directs towards his subjects to cure them. This harshness or terror must clearly be motivated not by hatred but by the loving affection of a father. The terror caused to delinquent disciples must not proceed from a basic hatred but from the love of a devoted father, so that the terror caused by the master’s foresight may correct the wayward, and the devoted love of a father may give new strength to those who are behaving well. And so blessed Benedict’s very clear exposition of the above sentence, where he says Reprove, entreat, rebuke, is quite suitably added. For he says on the subject of reproving:

25The undisciplined and restless he must reprove more harshly. On the subject of entreating he says But the obedient and meek and patient [he must] exhort to advance towards what is better. As for rebuking he says We admonish him to rebuke and correct the negligent and contemptuous. I do not think a more lucid exposition of this saying of the apostle can be found than that given by blessed Benedict.

26Let him not pretend not to notice the sins of the delinquent.* The sins of the delinquent must not be glossed over, lest the harmful faults of the subjects be extended over a long period. For the sooner a sin-ner’s fault is amended, the sooner too will he obtain pardon. Let the abbot quickly, today, amend one obvi-ous fault; tomorrow no doubt he will have another that will require amendment. Therefore let him not delay and neglect to amend something as though he did not know about it; so great is the burden of the government of souls that presses upon him.

But as soon as they begin to spring up, let him cut them off at the roots as he can. Vices

Ws 11:24 *

and sins must be cut off at the roots when they spring up, in case the roots become established, and then having grown strong send out harmful branches, and in the branches bear the fruits of evil work. He gave the order to cut off sins and vices at the roots, but yet he said as he can. For we cannot cut off sins and vices as much as we ºwould like to, but let us hasten to cut off the sins of the delinquent to the extent that we are able with the Lord’s help.

Mindful of the peril incurred by Eli the priest of Shiloh.* Because he was overcome by a mistaken kind of paternal affection and was unwilling to smite his delinquent sons, in the sight of the strict judge Eli struck both himself and his sons with a cruel condemnation. He was condemned for the iniquity of his sons because he did not rebuke them with the severity and authority of the high priest, but covered them with paternal gentleness. Abbots must fear and guard against this sentence, lest they handle their subjects’ faults more gently than is seemly, and then are smitten with a sentence of condemnation by the strict judge.

27And let him indeed correct verbally the more upright and those minds more capable of understanding at the first or second warn-ing. The more upright means ‘the more honorable’. ‘Upright’* means, as it were, ‘having an honorable standing’,* because the upright person has nothing base about him.9 Capable of understanding means ‘with a capacity for reason’, those who understand what they hear from their teachers and hasten to fulfill it in their works. Should they be at fault in some mat-ters—for there is no one alive who does not sin*—he ordered that they be admonished verbally a second time, according to the Lord’s precept* because he be-lieved they were amended in this way.

º CCM 73

* 1 S 2:27-34, 4:12-18

* honestus

* honoris status

* Qo 7:21

* RB 23:2

What Kind of Man the Abbot Should Be 141

9. Cf. Isid. Etym. X.117; PL 82:379B.

142 Commentary on the Rule of Saint Benedict

28But as for the wicked and hard and proud and disobedient, let a beating and corporal chastisem*nt restrain them at the very beginning of sin, knowing that it is written: The fool is not corrected by words,* 29and again: Strike your son with the rod and you shall deliver his soul from death.* He refers to the imprudent as wicked since they lack uprightness of mind; the hard are the obstinate, the contumacious and the incorrigible. Now these and the proud and disobedient he must restrain at the very beginning of sin by a beating and corporal chastisem*nt, lest the evil of sin increase and, when complete, bring forth for its author the fruit of death, for it is written: Sin when completed brings forth death.* Now chastisem*nt is understood in both excommunication and in words and also in beatings. Let it restrain, that is, curb, bridle or repress. And because it is written: The fool is not corrected by words, it is necessary that bodily chastisem*nt be inflicted on him by excommunication. And if it is still necessary, let it be inflicted on him by strokes of the rod as well, for it is written: Strike your son with the rod and you shall deliver his soul from death. For it is better that he be struck here with his father’s rod than that he should be ºwretchedly condemned and endure the penalty of hell; better let him endure his father’s correction here for a short time than be forever condemned and groan in hell. A father’s correction seems to be bitter in the short term, but for those who endure it patiently it brings forth most sweet fruits in the future.30The abbot must always remember what he is, and remember what he is called, and know that more is demanded of him to whom more is entrusted.* Lest he be lifted up by pride and extol himself above those who are living good lives, and look down on those who are living in vice, the abbot must always remember what he is, that is, he must keep in mind that he is a frail creature fashioned

Pr 29:19 VL *

Pr 23:14 VL *

Jm 1:15 *

CCM 74 º

Lk 12:48 *

from the soft clay of the earth. Therefore let him al-ways be afraid of slipping from frailty, and thus humbly and with discretion condemn another’s sin. Let him be very shrewd when it comes to investigating and searching into the hidden faults of other people; when they have been brought to light, let him punish them discreetly and with the utmost caution. Let him feel the pain with one who is tempted, fearing that he himself being tempted may also give way. Let him hear the apostle saying: If a man is caught in some fault, you who are spiritual instruct such a one in a spirit of meekness, considering yourself, lest you also be tempted.* As if to say: When what you see of another’s weakness is displeas-ing to you, think of what you are.

And he must remember what he is called. For he is called abbot, that is, father. If he is really a father, let him love his sons, that is, his monks, with fatherly love, and show himself to his children such as deserves to be loved and feared by them: loved by the good, feared by the bad. In one and the same person—the abbot—there needs to be present both a mother’s loving compassion and a father’s strictness and severity, so that he corrects with paternal rigor those he nurses with maternal love, and those he offers a mother’s breasts to suck he keeps under a father’s discipline. Hence blessed Gregory says: Care must certainly be taken that subjects know their church leader as a mother by his loving kindness, and as a father by his discipline.10 Let those in a position of authority show themselves such that their subjects may not be ashamed to make known to them their secrets, so that when little ones endure the buffeting of temptations, they may have recourse to their father’s understanding as though to a mother’s bosom.11 For the abbot must know this as well: that more is demanded of him to whom more is entrusted. When one is entrusted with more to care

* Ga 6:1

What Kind of Man the Abbot Should Be 143

10. Greg. Reg. past. II.6; PL 77:38A. 11. Cf. ibid. II.5; PL 33C.

144 Commentary on the Rule of Saint Benedict

for and govern, more is demanded of that one by way of accountability. Each abbot is going to render an account to the Lord for as many monks as he receives under his direction. And if by living a good life he saves himself and rules them well and justly, he will receive from the Lord grace on account of his own salvation, and an everlasting reward on account of all these.

º 31Let him know what a difficult and arduous thing he has undertaken—to rule souls. He says that the soul is a difficult and arduous thing, because it is something fine and laborious to grasp, is very subtle and precarious to ponder, and is therefore laborious and arduous to govern, heavy and disinclined to undergo amendment; and therefore danger threatens everyone who has rule over a soul when he renders an account of it.

And to be at the service of the characters of many. Because the different monks’ characters are different, they need different cures applied to them, because different remedies and medicines are to be employed for different wounds. Therefore blessed Benedict here laid down a different way of curing different characters, saying: And one indeed with blandishments, another with rebukes, another with persuasions; 32and let him so conform and adapt himself according to the character and intelligence of each one.12

The words of blessed Gregory must be set down here by way of expounding this saying. He says:

It must also be known that sometimes the vices of subjects have to be prudently overlooked, but be-cause they are being overlooked they must be pointed out; sometimes even those that are known

CCM 75 º

12. According to the CCM text—but not Migne—Smarag-dus omits omnibus before conformet et aptet in this verse of the Rule.

publicly must be judiciously tolerated, but some-times they must be subtly and secretly investigated; at times they must be gently reproved, while at times they must be vehemently rebuked.13 But since one and the same exhortation does not suit all, since all do not have the same kind of character, therefore the discourse of teachers must also be shaped according to the characteristics of the hearers, so that it may both suit individuals and their needs, and yet not fall short in the art of giving general edification.14

Therefore according to each one’s character and intelligence let the abbot accommodate and adapt himself. When he becomes great with the great and small with the small, when he becomes weak for the weak in order to save the weak, when he becomes all things to all in order to save all,* when having become a pattern for the flock* he shows the humble the pattern of humility, and offers the obedient an example of obedience, and similarly when he holds the norm of salvation steadily before those who abstain from sin and keep watch and pray, and before all those who are subject to him in the practice of virtues; when too he truthfully says with Paul: Who is weak and I am not weak? Who is made to stumble and I am not on fire?* and similar things—when he does this he accommodates and adapts himself to all, and shows the good pattern of the good shepherd to his subjects. When, too, he rejoices with those who rejoice and weeps with those who weep,* takes pity on the weak, has compassion on the distressed, shows condescension to the old and the very young, when he even bears patiently with the weak-minded, kindly strengthens the frail, and according to all the kinds of character and the levels of

* 1 Co 9:22

* 1 P 5:3

* 2 Co 11:29

* Rm 12:15

What Kind of Man the Abbot Should Be 145

13. Greg. Reg. past. II.10; PL 77:44B. 14. Ibid. III, prol. (PL 49C); cf. Greg. Naz. Oratio prima [re-

numbered secunda in Migne]; (PG 35:407-514).

146 Commentary on the Rule of Saint Benedict

understanding that little ones or the foolish have, he suits and adapts himself to all.

ºSo that not only may he not suffer any loss in the flock entrusted to him, but may rejoice in the increase of a good flock. Loss means damage and detriment to, or diminution of the flock. As far as possible the abbot must not suffer or wish this to be, or allow it to occur in the flock entrusted to him. But rather may he rejoice in the increase, that is, the enlargement, of a good flock, because in the numerical enlargement of a good flock or its increase in virtues there is profit and rejoicing for a good shepherd. The multiplying of good monks, I say, is the salvation of rulers of souls, and honor for those who govern. It must be noted that he said a shepherd’s joy consists in the increase of a good flock, not an evil one. For the multiplying of the evil is a cause of tribulation for the good. Therefore the fact that they multiply rather than diminish causes loss, and the unrighteous beget sorrow rather than joy for the righteous. By the multiplying of the evil the assembly of the good is weakened, and on the contrary, by the increase of the good the gathering of the wicked is weakened, and the strength of the vices is crippled by the progress of the virtues.

33Above all let him not neglect or undervalue the salvation of the souls entrusted to him, and exercise more solicitude for transitory, earthly and perishable things. For the abbot must not ne-glect, that is, pretend not to know, a matter concern-ing which in the strict examination he has to render an account to the Lord; nor must he undervalue the salvation of his monks, and attach great importance to the care of earthly things; nor must he take less care for the salvation of the souls entrusted to him and more for the substance of mere things. For the soul is greater than food, says the Lord.* To be careful and

CCM 76 º

Mt 6:25 *

solicitous for earthly things and not care about souls is not a counsel of salvation but of death. To regard as of great importance a thing that is transitory, earthly and perishable, and to undervalue a thing that is lasting and eternal is not a counsel of salvation but the foolishness of perdition. To undervalue means to regard as small or hold in contempt, or even to look down with a proud mind on something great. To value or weigh means to form an estimate. A person who considers that he is something, and looks down on another, reckoning him to be either little or nothing, is undervaluing in another what he considers important in himself. Some forget that they are placed over their brothers for the sake of their souls, and strive wholeheartedly to serve the things of the world. They rejoice when these are present, and when they are lacking they pant after them day and night with all the ardor of their thoughts. For as right reason demands, we must care less for transi-tory things and more for what is destined to endure forever, less for earthly and more for heavenly things. We must be solicitous not so much for perishable as for lasting things, because we are ºgoing to render an account to God not about earthly things but about the souls of our monks. Whence there also follows:

34But let him always reflect that he has under-taken to rule souls, concerning which he is also going to give an account. Because the substance of the soul is incorporeal and invisible and of unknown origin, therefore it is a laborious and difficult and ardu-ous thing to rule. Pure knowledge of it is reached only with a good deal of talent and hard work, and for this reason the wound of its sin is healed only with long-lasting toil and much difficulty. For the soul willingly receives many wounds of sins, but is very unwilling to receive medicine for its healing. If spiritual medicines are administered discreetly and reasonably to wounded souls by the abbot, he also receives healing of soul, he

º CCM 77

What Kind of Man the Abbot Should Be 147

148 Commentary on the Rule of Saint Benedict

the abbot receives the Lord’s grace. Should he how-ever neglect to administer spiritual medicine to weak souls, he will be compelled to render an account of all those subject to him.

35And let him not make excuses on the grounds of having too little substance. Let him not make excuses, he says, that is, let him not complain. For he who complains makes excuses. And the man who murmurs because he is poor in perishable things is laying an unjust complaint against the Lord, not real-izing that as gold is tried in the furnace of fire,* so is the life of monks tried in the furnace of poverty. On the grounds of too little substance, he says, that is, on the grounds of the paucity of earthly things. He used the word ‘substance’ here loosely in place of ‘earthly things’. For substance in its strict sense refers to the fact that every thing has subsistence from it.15 Eight things are present in it: quality, quantity, knowledge, position, habit, doing, suffering, where, when. The Greeks call it [o]usia—being, essence.16

Let him remember what is written: Seek first the kingdom of God and his justice, and all these things will be added unto you.* First, that is, with the greatest effort, with the greatest zeal and with the heart’s total attention, we must seek the Lord’s kingdom, and thus must we hope from him the necessary earthly aid. First we must seek his justice, and afterwards we must hope from him all necessary earthly substance. For from the Lord one must seek both the eternal kingdom and earthly aid: the former as a permanent good, the latter as a transitory one, but one that is still necessary on the path of this life’s journey. Concerning this saying blessed Augustine says:

Pr 17:3 *

Mt 6:33 *

15. Cf. Isid. Etym. II.26.11; PL 82:145A. 16. Cf. ibid. II.26.7-10; PL 144BD.

What the difference is between the good thing that is to be ºeagerly desired and the necessary thing that has to be used, he [Christ] declared by this saying when he said: ‘Seek first the kingdom of God’, and so forth. Therefore the kingdom and justice of God is our good, and this is to be eagerly desired, and there must we establish the end for the sake of which we do all that we do. But because we are serving as soldiers in this life so as to reach that kingdom, and this life cannot be lived without these necessary things, all these things will be added unto you, he said; but you, seek first the kingdom of God and his justice. For when he said ‘first’, he indicated that this necessary thing is to be sought not later in time but as having less value: the first thing as our good, the second as what is necessary for us. But it is for the sake of the former good thing that this latter necessary thing17 must be sought by us.

36And again: Nothing is wanting to those who fear him.* For the person who has God, through whom all things were created and in whom all things abide and exist, cannot have anything less from spiritual or earthly substance. For God is able to prepare a table full of spiritual and fleshly delights for his holy ones in the desert of this world.* The person who with a chaste fear fears God, in whom dwells all the fullness of things and the abundance of virtues, can have noth-ing less from the substance of spiritual and corporal things. It is written to be sure: For the one who fears the Lord it will be well for ever, and in the days of his consumma-tion he will be blessed;* and: Those who fear the Lord have hoped in the Lord; he is their helper and their protector.*

37And let him know that he who undertakes the rule of souls is to prepare himself to render an

º CCM 78

* Ps 34:9

* Ps 78:20

* Si 1:13

* Ps 115:11

What Kind of Man the Abbot Should Be 149

17. Aug. S. Dom. II.16.53; CCSL 35:143-144.

150 Commentary on the Rule of Saint Benedict

account. The person who receives others’ souls to rule, if he would avoid having to lodge an account concerning them with the Lord, must teach them both by the word of right preaching and by the ex-ample of good works, so that he is to aim by good living to please the one who judges the interior, and offer the example of a good life to his subjects. Let him shrewdly detect the things in them that require correction, and correct them as quickly as he can. Concerning this let him hear the advice of Solomon saying: My son, if you have become security for your friend, you have fastened your hand to a stranger and are ensnared by the words of your own mouth, caught by your very own speech. Therefore do what I say, my son, and free yourself. Run quickly, hurry, rouse your friend,* and so on.

To become security for a friend is to receive another’s soul at ºrisk of one’s own way of life. One’s hand is fastened to a stranger when one’s mind is tied up in taking care of another. Therefore he is ensnared by the words of his own mouth while he is constrained by the account [he must render], and so he must be careful not to slacken in his life and do something other than what he advises. Hence in the presence of the strict judge he is compelled to discharge his obligation to perform by his works things as great as those he is known to have commanded others by his words. Whoever is put over others to be an example of how to live, is admonished not only to keep watch by living a good life himself, but also to rouse his friend by preaching. For it is not sufficient for him to keep watch by living a good life, if he does not also separate from the torpor of sin the one he is put in charge of.18

Therefore the abbot should so live by guarding him-self and rousing others that he may not render to the Lord an account that requires punishment, but may joyfully receive from him eternal rewards. Amen.

Pr 6:1-3 *

CCM 79 º

18. Greg. Reg. past. III.4; PL 77:54D.

38And let him know for certain that on the day of judgment he is going to render to the Lord an account of all the souls—as many as the number of brethren he knows he has under his care—yes, and of his own soul as well. The abbot is going to render an account to the Lord in the dread judgment according to the size of the number of his monks. And if a complete account saves him, he will receive both the gift of his own salvation and the re-ward for his upright government. But if his own sinful deeds and his unjust government of his subjects con-demn him, he will receive condemnation according to the sum total of the evils. The abbot is going to render to the Lord an account of his own soul, just as he is of the souls of his subjects. And therefore he must with vigilance and foresight exercise care of them and of himself; he must not neglect his own life for the sake of theirs, nor theirs for the sake of his own. Therefore the abbot must hold exteriorly to what he has under-taken for their benefit, and keep interiorly what he has promised the Lord for his own salvation.

39And thus being always afraid of the future ex-amination of the shepherd concerning the sheep entrusted to him, while he is careful about the reckoning of others, he is made solicitous about his own. Lesser shepherds of the supreme shepherd, Christ, who said: I am the good shepherd,* being always solicitous concerning both their own deeds and the sheep entrusted to them, must fear the future examina-tion, so that God may not say to them in rebuke: What was broken you did not bind up, and what was abandoned you did not bring back. And although you yourselves drank the most limpid water, you disturbed the remainder with your feet; and my sheep grazed on what had been trampled by your feet, and drank what your feet had disturbed,* and so on.

Now in order that abbots may not hear this word of rebuke, ºlet them both shrewdly discharge the care

* Jn 10:11

* Ezk 34:4.18-19

º CCM 80

What Kind of Man the Abbot Should Be 151

152 Commentary on the Rule of Saint Benedict

of their subjects, and not cease prudently to attend to their own. Let them maintain a keen solicitude for themselves without failing to keep guard over their subjects. It is indeed fitting that those who are placed over others should have their eyes open and look carefully this way and that. Let them be full of eyes inside and out, so that they can see beforehand and from afar the ambushes of the ancient enemy: inside, that they may carefully guard themselves, outside, that they may furnish others with the example of a good life. And in this way, while he is careful about the reckoning of others, the abbot is made solicitous about his own, that is, while he is being careful about rendering an account to the Lord concerning the reckoning of his subjects, he is made, that is, he becomes solicitous about his own [reckoning]. For he reflects anxiously that in the dread judgment he is going to render to the Lord an account both of his own deeds and those of his sheep. We distinguish in this way between an account or reason* and an accounting or reasoning:* Reason is a certain movement of the rational soul that discerns truth from falsehood; but reasoning, or an exercise thereof, is a rational and subtle disputation.19 It is this that one who knows how to keep guard over himself, as well as how to rule his subjects well and justly, is taking good care to lodge with the Lord.

40And while by his admonitions he is helping others to amend, he himself is amended from his vices. It is very fitting that he who ministers to others the bread of life should not himself perish from hunger. For he who out of love gives his brethren the word of salvation is by that very love freed from vices. Charity covers a multitude of sins, as it is written: He who causes a sinner to be converted from the error of his

ratio *

ratiocinatio *

19. Cf. Isid. Diff. I.490; PL 83:59A.

way will save his soul from death, and covers a multitude of sins,* his own [precisely]. Justly then will he who by his warnings sets others free from the error of vices, be first set free from his own vices by the help of Christ. Vices are called sins which of themselves are nothing, but there is vice where goodness is lacking. For every nature is a work. Bad works which are called vices are deeds, not things. But by the privation of good it has received this name.20

CHAPTER 3

ON SUMMONING THE BRETHREN FOR COUNSEL

The brethren are summoned for counsel by the abbot because it is written: Plans are thwarted where counsel is lacking; but they are confirmed where there are several coun-selors.* Again: The heart is delighted by ointment and vari-ous odors, and the soul will be sweetened by the good counsel of a friend.* Men enter upon war with due planning, and there will be safety where there are many counsels.*

º 1As often as any important matters have to be dealt with in the monastery. ‘Monastery’, as has been said before,1 is the name given to the dwelling of

On Summoning the Brethren for Counsel 153

* Jm 5:20

* Pr 15:22

* Pr 27:9

* Pr 24:6

º CCM 81

20. Cf. Prologue 47, above pp. 106–107.

1. Cf. Isid. Etym. XV.4.5 (PL 82:544B), and Cassian. Conl. XVIII.10 (CSEL 13:517). See Prologue 50, p. 109.

154 Commentary on the Rule of Saint Benedict

even one monk. But if the dwelling of one person is properly called a monastery because of an idiom of the greek language, in virtue of which one thing is called a monad,* we must ask why the dwelling of many persons established in one place is called a monas-tery, unless perhaps—this is my opinion—it is because there is one faith, one baptism, one heart and one soul* in all monks who are living good and upright lives, just as there was earlier in the religion of those who be-lieved rightly and lived good lives. The one will abides in all right-living monks. They serve one Lord, they do military service under one king* and, having been made the one body of Christ,* they adore the same one Redeemer, and therefore the one dwelling of all these is fittingly called a monastery.

Let the abbot call together the whole community, and himself state what is under discussion. What is under discussion, he says, that is, the matter to be advised on or investigated. Our ancestors said that this was the difference between a congregation and a convocation: ‘congregation’ may be predicated both of men and of brute animals, of stones and of any other things lacking sensation, because they can be gathered together by words or in any other way you will. But a convocation can only be made from rational humans who are called together by their own names, because to be called together is a property of those who can hear and discern.2

2And after hearing the counsel of the brothers, let him ponder it by himself and do what he judges more useful. First, when there is monastery or any other kind of business whatever to be dealt with, let the abbot bring all the brothers together in one place and ask counsel of them all together; let

monas *

Eph 4:5, *Ac 4:32

RB 61.10 *Ga 3:28, *1 Co 6:16

2. Cf. Aug. Ennar. in ps. 81[82]:1 (CCSL 39:1136); ibid. 77[78]:3 (CCSL 39:1068).

him willingly hear the counsel that each one gives, and afterwards in secret with the senior brethren only let him discern subtly and acutely who has given the more useful counsel, who the less, and then let him be at pains to carry out what he judges, that is discerns, to be better. To judge means to discern, as in that saying: Judge me, O God, and discern my cause.*

3We have said that all are called to counsel because the Lord often reveals to a junior what is better. For it is written: If it has been revealed to a younger person, let the senior be silent.* Often, on account of the grace of humility, the Lord reveals to juniors ºwhat he hides from seniors. For God is not an acceptor of persons,* but in every age, condition, sex and nation those who fear him are acceptable to him;* and in the ones he chooses from among all these the Spirit of the Lord mercifully blows and kindly ministers the grace of wisdom. He did not distinguish age in Daniel and Samuel, but ministered grace.* Scripture says: Gray hairs to be sure means a man’s understanding, and old age is a spotless life.*

4But let the brothers give their counsel with all the subjection of humility, and let them not presume boldly to defend what has seemed good to them; 5and let it rather depend on the abbot’s judgment, so that all may obey what he has judged to be more advantageous. All the monks must obey their abbot in such a way that none of them ventures to find fault rashly with what he does, but rather let all the subjects humbly serve and obey him, as sons do their father, or members their head. His precepts, too, if they are in accordance with the Lord’s commandments,* let them keep with the utmost energy as a command of the Lord, and strive to fulfill them with total love; and let them consider that it is what is pleasing to their abbot that

On Summoning the Brethren for Counsel 155

* Ps 43:1

* 1 Co 14:30

º CCM 82

* Ac 10:34

* Ac 10:35

* Dn 13:45, 1 S 3:4

* Ws 4:8-9

* RB 21.2

156 Commentary on the Rule of Saint Benedict

is holy, healthful, and needful for them, not what they themselves decide they must do. And so, grounded in the virtue of obedience and patience, let them not discuss their abbot’s decisions, but carry them out. And when the rigor of discipline requires that they be severely reproved, let them with largeness of soul bear the correction received, ascribing the fact that they are being chastised not to the passions of those who upbraid them but to their own negligences.

6But just as it is fitting for disciples to obey their master, so too it is becoming for him to dispose all things with foresight and justice. For the abbot must always, by means of a subtle scrutiny, distinguish good and evil, think carefully of what is fitting for whom, when, and in what way, and thus arrange all things with foresight and justice; and there-fore it is fitting for him to be obeyed by all his disciples as a reasonable father. As blessed Gregory says:

Someone who presides should be circ*mspect on this side and that, so as to live both for himself and for his subjects, so as both to conceal the good he does within the fold of his mind and yet share from it, for his followers’ progress, an example of right doing; so as to notice and correct the faults of his subjects, and yet not become swollen with pride; so as gently to correct and tolerate certain things, yet not destroy the bonds of discipline with this same gentleness; and let him tolerantly pass over certain things as though not noticing them, yet not permit them to grow by passing over them.3

ºHence great care must be taken that he who is placed over men to rule them should preside in the seat of humility within the secret place of his mind, and should look unceasingly with watchful eye at the

CCM 83 º

3. Greg. Moral. XXIV.25.54; CCSL 143B:1228.

judge in whose presence he himself will one day stand to be judged concerning them, so that the more he now trembles in anxiety before him whom he does not see, the more securely may he behold him when he does see him.

7In all things therefore let all follow the rule as teacher. When he says in all things, this is under-stood as referring to the precepts of the same rule. In Divine Offices and human conduct, that is to say, in matters of food and drink, clothing and footwear, vigils and prayers, sleep and silence, suitable hours and labors, and absolutely all the precepts of the same rule, let all monks follow the same rule as teacher, that is, both subjects and prelates, both disciples and teach-ers, both priors and deans, and in general all officials, moreover even the abbot himself in all matters as far as he can, as also the rest of the monks, let them fol-low the rule as teacher.4 What follows is in line with this:

And no one is rashly to deviate from it. That is, let neither prelates nor subjects deviate from the rule itself rashly, that is, inconsiderately and unreasonably. Now he did not say absolutely No one is to deviate from it, but he added rashly, so that you might understand that if necessity demands that one deviate from it, this is to be done reasonably and with discretion and with great care, and from necessity.

8No one is the monastery is to follow the will of his own heart. Everyone who has come to the monastery pierced with compunction and sent by the Lord, does not want to live by the judgment of his own heart but by the counsel of his abbot and of the Lord, and he does not want to do the will of his own heart, but to comply with the commands of the Lord

On Summoning the Brethren for Counsel 157

4. This commentary on v. 7 epitomises the carolingian mo-nastic reform based on Benedict’s Rule.

158 Commentary on the Rule of Saint Benedict

and of his abbot, frequently calling to mind that say-ing: I have not come to do my own will but the will of him who sent me.* There are many not so intelligent monks who say: The will of my own heart is good, and therefore I want to follow it. To this the answer must be: Ask your abbot and your spiritual brothers about it, for it is written, Do everything with counsel.* Now if they judge it and agree that it is good, do it, because now it is not only the will of your own heart, but it is common to all those who agree with it. However, if they do not agree that it is good and do not approve of it, know that it is the will of your own heart, and if you want to be saved flee from it as from the face of a serpent.*

º 9And do not let anyone presume to contend boldly with his abbot, or outside the monas-tery. To contend boldly is to do so proudly and contumaciously, rashly and presumptuously. Such con-tention a brother must not have with a brother, nor a monk with his abbot. But it should be realized that, when he prohibited contention with the qualification ‘boldly’, he did allow friendly and peaceful conten-tion. There is a friendly and beneficial contention that frequently occurs between upright men in keeping with the nature of the cause at issue, as we read there once was between blessed Benedict and his disciple Maur over the boy Placid. For blessed Benedict said that it was due to the merit of his disciple Maur that he walked over the waters in order to snatch the boy from the river. Maur on the contrary contended that it was not through his but through his master’s merit that he walked over the waters and snatched the boy unhurt from the river.5 This friendly contention he forbade to take place outside, and no doubt he did not prohibit it from taking place inside if a just cause

Jn 6:38 *

Si 32:24 *

Si 21:2 *

CCM 84 º

5. Cf. Greg. Dial. II.7; PL 66:146B.

requires it. He condemned bold contention outside or anywhere, but inside he did not forbid friendly contention from taking place for the sake of self- accusation or for some advantage. Outside he allowed neither bold nor friendly contention, because if even friendly contention occurs in public, what is born from it is a contempt that is harmful to the master and a conceit that brings death to the disciple. So when blessed Benedict had said And do not let anyone presume to contend boldly with his abbot, he did not say inside or outside as some codices have, but as is found set down in the one he wrote with his own hand, boldly, or outside the monastery. From this we understand that he permitted no contention out-side, but did allow friendly contention inside.

10But should anyone presume [to do so], let him undergo regular discipline. In spiritual vices, that is, in contumacy, disobedience, pride, murmuring, de-traction, and all other such vices, regular discipline must first be carried out according to the Lord’s pre-cept—with an admonition once and a second time, by the seniors, in secret. If there is no amendment, let it be carried out again with a public reproof in the third place.* But if there is still no correction, let it be carried out by the punishment of excommunication in the fourth place. But if he is so far gone that he is not corrected even in this way, let him be subjected to corporal punishment the fifth time.* But if not even stripes amend him, let the prayer of the brethren on his behalf be ºemployed as well the sixth time. But if the brothers’ prayer does not benefit him, a sepa-ration from the brothers that must surely cause him sorrow, and a hurtful expulsion from the monastery are to be thrust upon him the seventh time.* With the exception of more serious faults and those that have been judged by blessed Benedict, all regular discipline is known to have been organized in this way.

* Mt 18:15-17

* RB 23.2-5

º CCM 85

* RB 28:3-7

On Summoning the Brethren for Counsel 159

160 Commentary on the Rule of Saint Benedict

11But let the abbot himself do everything with the fear of God and in observance of the Rule. The abbot must do everything with the fear of God, for it is written: Those who fear the Lord will pre-pare their hearts, and in his sight will sanctify their souls,* and they will be filled with peace and the fruit of sal-vation.* And it must be noted that he orders the abbot to do everything in observance of the rule, so that when he preaches to others that the rule itself is to be carried out, he himself may not become a reprobate by failing to carry it out. And so that the abbot and any person in charge may not find some excuse for not carrying it out, let him read in this chapter and he will find it clearly stated that, just as a monk-subject, so too the abbot and every person in charge is bound by observance of the rule.

Knowing that without doubt he is going to render an account of all his judgments to God the most just judge. For the Lord himself says to judges: With what judgment you judge you will be judged.* And therefore the abbot must pay very careful heed that he does not do to another what he does not want done to himself,* because since he is going to render an account to God the most judge, whatever he sows by his actions in the present life he will no doubt reap in the future also. Blessed Benedict frequently writes this sentence and inculcates it in our hearts, so that it may not be forgotten and regarded as something that we may neglect; rather, it should be held fast and judged as something to be dreaded.

12But if some less important matters are to be transacted for the benefit of the monastery, let him use the counsel only of the seniors, as it is written: Do everything with counsel and you will not have cause for regret after doing it.* Counsel is a great thing, and is very necessary to abbots; they must not despise it, but set it above gold and silver. And the divine Scripture

Si 2:20 *

Si 1:18 *

Mt 7:1 *

RB 4.9, *cf. Tb 4:16

Si 32:24 *

approves this very thing when it says: ‘Gold and silver, and the firmness of the feet; and above both of these is counsel well-pleasing’*.6 The knowledge of the wise will abound like a flood, and counsel remains for them like a fount of life.*

On Summoning the Brethren for Counsel 161

* Si 40:25

* Si 21:16

6. Smar. Via reg. 20; PL 102:959B.

ºbook two of the commentary

CHAPTER 4

WHAT ARE THE INSTRUMENTS OF GOOD WORKS

JUST AS CRAFTSMEN and other skilled workers have suitable and numerous instruments for produc-ing their works, so also good monks have suitable

spiritual instruments, which are the many virtues. By means of these their life even in the present is being shaped beautifully and according to God. Once this pro-cess of shaping is completed, they will reign happily with Christ in the future. It is these virtues blessed Benedict wanted to set down in an orderly way in this chapter; by their means the order of good monks is formed in purity of life, so that with these as an adornment a monk may advance, and with these as weapons he may bravely strike the enemy, overcome all the temptations of this world, and unite himself to the society of all the saints and angels. We too shall try to speak in praise of all these virtues to the extent that the Lord permits.

1First of all, to love the Lord God with all one’s heart, all one’s soul, all one’s strength.* This rule of attachment† is established by God so that you may direct all your thoughts, all your life and all your understanding to him from whom you have the very things you are thus directing. But when he orders us to love with all our heart, and all our soul, and all our strength, he has left no part of our life that is entitled to be free from, or empty of the love of God.

163

º CCM 86

* Mt 22:37-39, Mk 12:30,

Lk 10:27, Dt 6:5† dilectio: attachment

A person sins in that part in which he loves God less. If we love him with our whole heart, there will be no part in us in which we may serve the desires of sin. And what is it to love God, if not to occupy the mind with him, to conceive the desire of enjoying the vision of him, hatred of sin, loathing for the world, to love one’s neighbor, to preserve the lawful measure in love itself, and not to pervert the established order of love? Those people pervert the order of love and do not keep the due measure of loving who either love the world, which is to be disdained, or love their bodies more than they should, or who perhaps do not love their neighbors as themselves, or Godº more than themselves.1 Those people love God perfectly who, by wanting what God wants and by not wanting what God does not want, do not assent to any sins by which he is offended, and are always extending themselves to love and possess the virtues he deigns to bestow;2 who strive to observe the word of God eagerly, as the apostle says: Now the one who keeps his word, truly in him is the love of God made perfect.*

Now he truly knows God who proves that he has his love by keeping his commandments. For knowing God means loving him. Someone who does not love him shows clearly that he does not know how lovable he is; he has not learnt to taste and see how sweet and delightful the Lord is,* who is not at pains by unceasing effort to be pleasing in his sight.3

Again the apostle says: He who keeps his commandments abides in God, and God in him.* Let God then be your home, and do you be God’s home. Abide in God, and let God abide in you; may God abide in you so that he may contain you, and may you abide in God so that you may not fall. Keep his commandments, hold fast to charity. Do not separate yourself from faith in him, so that you may glory in his person, and you will abide securely in him, according

CCM 87 º

1 Jn 2:5 *

cf. Ps 34:8 *

1 Jn 3:24 *

164 Commentary on the Rule of Saint Benedict: Book Two

1. Jul. Pomer. Vita cont. III.15.1; PL59:496C. 2. Ibid. 15.4 (498AB). 3. Bede In I Jo 2:5; CCSL 121:290.

to the saying: ‘They shall exult for ever, and you will dwell among them’ *.4

God is love; and he who abides in love abides in God, and God in him.*

2Then your neighbor as yourself.* Paul the apostle says in the letter to the Galatians: The whole law is fulfilled in the one saying: You shall love your neighbor as yourself.* And James says: Someone who loves his neighbor remains in the light, and there is no scandal in him. He who says that he is in the light, and hates his brother, is still in darkness;* that is, someone who says he is a Christian and is in him who said: I am the light of the world,† and hates his brother, is still in his sins. For anyone who has not bothered to put on tender charity cannot have taken off the darkness of sins. Therefore it is love alone that distinguishes God’s children from those of the devil, as John the apostle says: For in this are God’s children and the devil’s children manifest. Everyone, he says, who is not just and does not love his brother is not from God.*

Those who have charity are born from God. Have whatever you wish to have; if this is the only thing ºyou lack, nothing is of any advantage. If you have nothing else, you need only have this and you have fulfilled the Law. ‘For he who loves the other person has fulfilled the law’ *.5

Someone who does not love abides in death.* Again the same apostle says: Beloved, let us love one another because charity is from God, and everyone who loves is born of God and knows God. He who does not love does not know God, because God is love.* Beloved, if God has so loved us, we too must love one another. . . . If we love one another, God abides in us and his charity is perfected in us.*

Therefore let no one think that this love, in which God abides and which is made perfect in us, can be preserved by a certain mean and slothful laxity and negligence. This is not charity but listlessness. Charity should burn with fervor for correction and amendment. If our moral behavior is good, let

* Ps 5:12

* 1 Jn 4:16

* Mt 22:39, Mk 12:31, Lk 10:27,

Lv 19:18

* Gal 5:14

* In fact 1 Jn 2:10, 9

† Jn 8:12

* 1 Jn 3:10

º CCM 88

* Rm 13:8

* 1 Jn 3:14

* 1 Jn 4:7-8

* 1 Jn 4:11-12

What Are the Instruments of Good Works 165

4. Ibid. 3:24 (CCSL 310). 5. Ibid. 3:10 (CCSL 305); cf. Aug. In Jo ep. V.7 (PL 35:2016).

it cause delight; if bad, let it be amended and corrected. In this way then are we to love one another with a sincere charity that is open to discipline, and thus ‘his charity is made perfect in us’ *.6 You are beginning to love, God is beginning to dwell in you so as to make you perfect by that indwelling.7 But this is how we shall be made perfect in charity: if just as he has first loved us for our salvation, so too we have loved him for no other reason than his love.8

And this commandment we have from God, that he who loves God is to love his brother also.* By this do we know that we love God’s children—when we love God. Therefore only that person proves he loves his neighbor who is known to be on fire with love of his Creator.

3Then not to kill.* When he says Not to kill, what is forbidden is not merely the slaying of the body but also that of the soul, especially when this prohibition is laid on monks who wear a habit which indicates that they live under a rule, and in the religious state. For monks go about girded not with worldly weapons with which murders are committed, but with spiritual virtues by which souls may be saved. But just as there is such a thing as killing with the sword, there is also such a thing as killing through hatred, lying, and any grave sin. For it is written: He who hates his brother is a murderer.* and: The mouth that lies kills the soul;* and: The soul that has sinned will itself die.† Blessed Benedict wants the monk to abstain from all these kinds ºof killing when he says Not to kill, that is, not to kill the bodies of others with the sword, or one’s own soul with hatred, murder or any other sin whatever, for it is written: Through malice a man indeed kills his own soul.* It is agreed that not only the monk, but every

1 Jn 4:12 *

1 Jn 4:21 *

Ex 20:13 *

1 Jn 3:15 *Ws 1:11 *Ezk 18:4 †CCM 89 º

Ws 16:14 *

166

166 Commentary on the Rule of Saint Benedict: Book Two

6. Bede ibid. 4:12 (CCSL 315); cf. Aug. ibid. VII.11 (PL 2034-2035).

7. Bede ibid. (CCSL 315-6); cf. Aug. ibid. VIII.12 (PL 2043). 8. Bede ibid. 4:19 (CCSL 318).

Christian as well, must abstain from all these things, because any one of these constitutes murder, accord-ing to the Lord’s saying: He who kills will be guilty of judgment.*

*Not to commit adultery. Adultery also, and what goes by that name, is committed in many ways, both in body and in mind. Fornication, worship of idols, the lust of the eyes and the love and lust and greed for worldly things—all these are called adultery. Concerning adultery of the flesh and also of the soul the apostle says amongst other things: Nor will adulter-ers possess the kingdom of God.* And the law prohibits this very thing when it says: You shall not commit adul-tery.* Concerning lust of the eyes the Lord says in the Gospel: He who looks at a woman so as to lust after her has already committed adultery in his heart.* James the apostle says concerning the friends of this world and the lov-ers of temporal things: Adulterers, don’t you realize that the friendship of this world is enmity with God?*

He rightly calls adulterers those he rebukes for having abandoned the love of heavenly wisdom and turned aside to the embrace rather of worldly friendship, those he perceived despising the Creator and preferring to serve mammon. He shows that those also are adulterers who profess belief in the name of Christ, and yet are devoted to the allurements and the love of the world.9

There is still another kind of adultery. The apostle Paul says that he is not involved in it when he says: For we are not like a great many who adulterate the word of God, but we speak in sincerity as from God, in the presence of God, in Christ.* The various forms of adultery must first be removed from the heart so that they may not bring a person to perform the works of the flesh. Before adultery is acted out it is already present in one’s thinking.10 Now Elijah and John had belts of skin

167

What Are the Instruments of Good Works 167

* Mt 5:21

* Mt 19:18

* 1 Co 6:9-10

* Ex 20:14,Dt 5:18

* Mt 5:28

* Jm 4:4

* 2 Co 2:17

9. Idem, In Jac 4:4; CCSL 121:212. 10. Cf. Isid. Sent. II.39.14; PL 83:641D-642A.

girded about their loins; but in the Apocalypse there is a golden belt around the breast. Therefore Not to commit adultery is a belt of skin around the loins; not to look at a woman so as to lust after her is a golden belt around the breast. The rule wants the monk to have these two belts—the belt ºof skin always girding his loins, the golden belt his breast. About the one the Lord says: Let your loins be girded;* about the other the prophet admonishes us saying: Gird your loins above your breasts.* Hence also James says: Therefore with the loins of your mind girded,* and so forth.

Therefore monks must have a special love for the beauty of chastity,11 which is compared to a golden belt. The delight of it, once tasted, is found sweeter than all the delights of the flesh. For chastity is a sweet fruit, and the inviolate beauty of the saints is security of mind and health of body.12 Through this men are lifted up to heaven and united to the angelic choir.

5Not to steal.* In the law also it is written: You shall not steal.* And the apostle says: The man who used to steal is to steal no longer.* And elsewhere among other things: Neither will thieves possess the kingdom of God.* So he who wants to possess the kingdom of God must in all ways guard himself from the evil of theft, lest while longing to seize what belongs to another he lose his own soul and suffer the loss of the heavenly kingdom. It is not an insignificant but a great evil that he commits who takes money away from his brother, and the kingdom of heaven from himself. The monk must understand that theft is not always committed in one and the same way. He who takes a slave from his master and subjects him to someone else doubtless commits a theft. Therefore he also who by evil living

168 Commentary on the Rule of Saint Benedict: Book Two

CCM 90 º

Lk 12:13 *

Is 32:11-12 *In fact, 1 P * 1:13

Lk 18:20 *Ex 20:15 *Eph 4:28 *

1 Co 6:10 *

11. Cf. Ibid. 40.5; PL 643A. 12. Smar. Diad. mon. 28 (PL 102:624A); Isid. Sent. II.40.5 (PL

83:643C-644A).

withdraws himself from his own Creator and hands himself over to the devil commits a theft no less. Our Lord Jesus Christ created us from the clay of the earth and redeemed us by his own blood; therefore we are his slaves by virtue of our creation, and his servants by virtue of our redemption. But if any of us, as has been said before, by his evil living withdraws himself from his service and subjects himself to the devil, he commits the very worst theft. He has separated him-self from the company of sons, and having become the slave of demons has lost both the inheritance and the mansion of the kingdom of heaven. For it is writ-ten: Everyone who sins is the slave of sin; but the slave does not abide in the house for ever.* Similarly too, he who takes members belonging to Christ and makes them members of fornication and of a harlot, com-mits theft, and having become the slave of sin does not abide in the house for ever, that is, in heaven. About this house the Lord said: In my Father’s house there are many ºmansions.* For he also said who does not enter through the gate, but goes up some other way, is a thief and a robber.* And therefore because they are not committed in one way, thefts must not be understood in one and the same way, but in many ways; and we must beware of the fault attaching to all of them.

6Not to covet.* He is not speaking here about that earnest desire of which David sang: My soul longed and fainted for the courts of the Lord;* and: My soul longed to desire your justifications for all time;* and of which it is written somewhere else: And so the earnest desire for wisdom led to the everlasting kingdom.* For desire of this kind is virtuous. What this instrument is about is the vice of which the Lord says: You shall not covet your neighbor’s property.* Hence James too says: Everyone is tempted by his own concupiscence, drawn away and enticed by it;* and: Concupiscence when it conceives gives birth to sin.* Peter also says: Fleeing the corruption of that concupis-

* Jn 8:34-35

º CCM 91* Jn 14:2

* Jn 10:1

* Rm 13:9

* Ps 84:2

* Ps 119:20

* Ws 6:21

* Ex 20:17,Dt 5:21

* Jm 1:14

* Jm 1:15

What Are the Instruments of Good Works 169

cence which is in the world,* in keeping with that saying: Flee from sin as from the face of a serpent.* And Paul the apostle says: Let not sin reign in your mortal body so that you obey its concupiscences.*

By this we are given to understand that it is especially through the concupiscence of the mortal body that sin reigns in us. John also says: All that is in the world is the concupiscence of the flesh and the concupiscence of the eyes and the pride of life.*

Clearly under the names of these vices he brings together all the various kinds of vices. For the concupiscence of the flesh is everything that pertains to the pleasure and delight of the body; amongst these are especially food, drink and sexual intercourse,13 and so forth. And the concupiscence of the eyes is all the world’s excessive attention to acquiring temporal things and useless cares, in discussing good things and evil, and in gloating over the vices of one’s neighbors.14 Monks need to be very much on their guard against the vice of concupiscence, for it easily seizes the mind unawares, and infusing its venom quickly plunges the soul into death. Therefore just as murder, theft and adultery, so too is the evil of concupiscence prohibited by the Lord among the ten precepts of the Law, because just as the former vices deliver a man up to punishment, so too does concupiscence draw and entice him away and plunge him into the pit of hell.

º 7Not to bear false witness.* False witness means that by which truth is often made sport of, so that things done or said are said not to have been done. There is, too, another kind of lie, which makes a monk exceedingly guilty. Every promise uttered with words only, and not fulfilled by works, is without doubt proven to be false witness. And so Solomon says: A lying witness will perish, but an obedient man speaks of vic-

170 Commentary on the Rule of Saint Benedict: Book Two

2 P 1:4 *Si 21:2 *

Rm 6:12 *

1 Jn 2:16 *

CCM 92 ºMk 10:19 *

13. Bede In 1 Jo. 2:16; CCSL 121:293. 14. Cf. ibid.

tories,* because the one who claims to be serving God, yet does not in his works carry out what he says, will perish for ever; but the words of the one who strives to carry out faithfully what he promises result in victory, because while he is at pains to conquer his desires through obedience, he afterwards receives the palm of victory through the justice of the judge.15

That person is proved to be a false witness who does not understand sayings in the same sense in which they are said. Such were the men of whom the Gospel says: Now last of all there came two false witnesses,* and so forth. But monks who long to climb unimpeded to the kingdom on high must be particularly on their guard against the kind of falsehood of which the prophet says: From the womb they have gone astray, and from the womb they have spoken falsehood,* because as Solomon says: A false witness will not go unpunished.* A false-speaking witness is liable to punishment from three persons: first, from God, whom he despises by speaking falsely, committing perjury and lying; secondly, from the judge he deceives by pretending, lying, and speaking falsely; lastly, from the innocent person he injures and oppresses by false testimony. For just as he who speaks false witness against an innocent person is condemned in God’s sight, so too is he who easily believes those who speak it, and who readily lends an ear to their accusations. For the just man’s speech must serve only to save, not to condemn a brother.

8To honor everyone.* A monk honors everyone when he despises himself and humbles himself before all, and when, regarding everyone as his superiors, he shows himself to be an inferior;* when not only does he have humility in his heart, but shows lowliness and self-contempt in his body;* when he embraces everyone in fraternal love and reverences

What Are the Instruments of Good Works 171

* Pr 21:28

* Mt 26:60

* Ps 58:3

* Pr 19:5

* 1 P 2:17

* RB 7.51

* RB 7:62

15. Bede In Pr II.21; CCSL 119B:111.

172 Commentary on the Rule of Saint Benedict: Book Two

them humbly as seniors; when he declares himself a sinner before everyone, and proclaims himself a useless servant;* when he honors the seniors as fathers and loves the juniors as brothers.* Hence Peter the apostle says: Honor everyone, ºlove the brotherhood.* Hence Paul admonishes: Anticipating one another in showing honor.† Therefore a monk honors everyone when he submits to all, is serviceable to all, and is counted generous and agreeable. In the Sacred Writings honor is understood to consist not so much in salutations and performing the duties of obedience, as in giving alms, presents and gifts.16

9And let him not do to another what he does not want done to himself.* When this saying is referred to love of God, everything shameful dies out; and when it is referred to love of neighbor, all mis-deeds die out. For someone who does not to another what he does not want done to himself does not inflict evil on a brother, or render evil for evil, or utter curse for curse; he does not slander his neighbor in secret, or envy his good works; he shuts off from himself the ap-proach of all sins, so to say, and opens the door to char-ity and all good virtues. For while he neither wishes nor does evil to another, he both wishes and does good to his neighbor as far as he can. But this saying must also be understood in the same way as what we said above about theft. No one wants the place where he lives to be spoilt, so he must not spoil the place where God lives, namely, himself; no one wants anyone to steal his slave and hand him over to another as to an unlawful owner; no one wants a robber to drive away his beast of burden and hand it over to a plunderer; no one wants anyone to plunder his dwelling and turn his temple upside down. Therefore what a man does not want done to himself, let him not do to God, that

RB 7:64-65 *RB 4:70-71 *CCM 93 º1 P 2:17 *Rm 12:10 †

Tb 4:16 *

16. Cf. Hier. In Mt II; CCSL 77:127.

is, let him not by evil living withdraw himself from God and hand himself over to the devil; but while persevering in good works let him say with David: I am become as a beast before you, yet am I always with you.* Let him not tear down God’s dwelling in himself, or turn his temple upside down, for it is written: You are the temple of God, and the Spirit of the Lord dwells in you;* and: He who violates the temple of the Lord in himself, him will God destroy.* Therefore by living evilly in him-self a monk both withdraws the Lord’s slave from his Master, and drives away his beast of burden, and tears down the house of the Holy Spirit and overthrows his temple; and in this way he does to another what he does not want done to himself.

º 10To deny oneself to oneself so as to follow Christ.* To deny means ‘to renounce’, ‘to forbid’, ‘to refuse’. In the Gospel the Lord says: If anyone wants to come after me, let him deny himself, take up his cross and follow me.* And what does To deny oneself to oneself mean, if not to put off the old self † with his deeds? And what does it mean to follow Christ, if not to put on the new self who is made according to God in justice and holiness,* who is to live spiritually and not in the way of the flesh? For the flesh lusts against the spirit, and the spirit against the flesh,* that is, the old self against the new, and the new against the old. Our inner self fights against the outer, and the outer against the inner. For the flesh always desires useless and per-ishable things, the spirit seeks what is useful and always sighs for what is eternal. The flesh is frequently pulled in all directions by the cares and anxieties of the world, is snatched away by the allurements of pleasures, is in-flamed by the desires of the flesh, is happy to live idly, is weighed down by the vice of lethargy, is burdened by sluggishness and drowsiness, is infected with laziness of mind, seduced by gluttony and greed and distended by a superfluity of food and drink; and while it is

What Are the Instruments of Good Works 173

* Ps 73:22

* 1 Co 3:16

* 1 Co 3:17

º CCM 94

* Mt 16:24,Lk 9:23

* Mt 16:24,Lk 9:23

† Eph 4:22

* Eph 4:24

* Ga 5:17

174 Commentary on the Rule of Saint Benedict: Book Two

immoderately nourished with all these things, it is drawn away to the foul work of fornication. The spirit which desires to please God by holy works forbids its body to carry out these and similar things.

And this is To deny oneself to oneself so as to follow Christ; that is, a man forbids himself to do evil and spurs himself to do good. For Christ suffered for us, leaving us an example that we may follow his footsteps.* What is to follow his footsteps, if not to walk as he walked, that is, to despise all the prosperity he despised, and not fear the adversity he bore; willingly to do what he did, become what he commanded, hope for what he promised, and follow where he himself has preceded; to bestow a favor on the ungrateful, not repay the ill-willed according to their deserts, and pray for one’s enemies; to love the good, have mercy on the perverse, attract the adverse, and in charity support the converted; and to endure with equanimity those who are somewhat deceitful and the proud.

11To chastise the body. The latin word for body* comes from ‘corruption’, because once corrupted it perishes. It is destructible, perishable and ºmortal.17 This we must amend, afflict and correct by means of fasts, and if necessary beat it with lashes. We can say ‘chastise’ when we mean ‘beat’, as Pilate said of the Lord: ‘I will chastise him and let him go’.* The body is chastised with fasts, vigils and many afflictions, of which Paul the apostle says: Now I do not run aimlessly, but I chastise my body and bring it into subjection,* and so on.

What else does To chastise the body mean, if not to die to vices and sin? What does dying to sin mean, except not living at all to works that deserve condemnation, and not coveting anything in a fleshly way or seeking it inordinately? As one dead in the flesh no longer

1 P 2:21 *

corpus *

CCM 95 º

Lk 23:16 *

1 Co 9:26-27 *

17. Cf. Isid. Etym. XI.1.14; PL 82:399B.

slanders anyone, does not oppose or slight anyone, is not violent towards anyone, does not calumniate or oppress anyone, does not envy the good or revile the afflicted, behave wantonly or get drunk, burn with the flames of hatred or pursue unjust gain, fawn upon the powerful or rich, is not a prey to restless curiosity or tortured by care and anxiety, is not delighted by the greetings of others or wearied by the injuries inflicted by the proud; pride does not inflate him, sinful ambition does not cast him down headlong, vainglory does not toss him shamefully this way and that, controversy does not cause him to be agitated, daring does not make him impudent, nor injustice unfair, nor harshness fierce; inconstancy does not make him changeable, contumacy obstinate, nor gluttony a slave of pleasure; disobedience does not make him rebellious, boasting a windbag, levity petty, cruelty savage, shameful gluttony a great eater, fickleness impatient or instability fickle, animosity easily provoked, vanity verbose or spite a scoffer. Such a one is far removed from worldly allurements and enmities, from lying in wait for others, from robberies, lies and perjury; finally, he is removed from every kind of shameful thing, every kind of misdeed.18 And as one dead in the flesh can neither do nor suffer the things I have mentioned, those who, in order to live to God, chastise their body and crucify their flesh with its vices and concupiscences,* do not live at all to these and other such vices.

12Not to embrace pleasure. He does not forbid us to touch or to taste pleasure, but he does forbid us to seize it greedily and embrace it with love and desire. For a fast that is compensated for with pleasure in the eve-ning is scorned,19 as the prophet says: ‘Behold, on the day of your fast your own will is found’*. ‘Will’ here means

* Ga 5:24

* Is 58:3

What Are the Instruments of Good Works 175

18. Cf. Vita cont. II.21.2; PL 59:466C-467B. 19. Diad. Mon. 27; PL 102:623B.

176 Commentary on the Rule of Saint Benedict: Book Two

‘pleasure’;20 all day ºlong he is thinking about a sumptuous meal as he prepares delicious things for himself, to satisfy his gluttony in the evening.21 And such a fast receives no praise, because in the evening the belly is distended with a full intake of delicious foods.22 That is not to be regarded as abstinence, when delicious fullness of belly follows.23

Carnal pleasure makes one greedy when about to eat, and lazy and sleepy when sated; on the other hand, spiritual pleasure makes the one filled with it eager for more, and happy. Once consumed, the former produces loathing, while the latter increases the longing to eat; the former when consumed in large amounts blunts the keenness of the mind, the latter pours a spiritual light into the heart; the former produces sleepiness, the latter watchfulness; the former causes the body to be sluggish, and the soul as well, while the latter continually brings the love of the Lord to the clean of heart; the former causes one to desire the bed, the latter, heaven; the former, sleep, the latter, the kingdom ; the former seeks shameful and shadowy bed-chambers, the latter wants to have a holy and shining glory with the saints in heaven; the former delights to dally with prostitutes in a brothel, the latter delights to reign with the angels in heaven; the former longs for voluptuous embraces, the latter hastens to come to Christ’s embraces, so that they may enjoy rest with him for ever as spouse with spouse.

It is called pleasure because it daintily nourishes the one who eats of it, and because people take delight in it. It makes one soft, flabby and delicate in God’s service. Spiritual pleasure on the contrary makes one spirited, strong and inflexible for zealously pursuing

CCM 96 º

20. Isid. Sent. II.44.11; PL 83:652B. 21. Ibid. 12 (l.c.). 22. Cf. ibid. 10 (l.c.); Diad. mon. 27 (l.c.). 23. Isid. Sent II.44.11 (652).

eternal glory.24 And therefore monks must strive earnestly after the latter, and not cling to the former. But what monks must love and embrace is shown by the following remarks:

13To love fasting. There are many who fast, but they do not love fasting itself. Compelled by necessity, they endure fasting as a burden laid on them, but they do not love it. In animal fashion they bear the burden, but do not taste its sweetness. And so they do not love the thing itself that they bear. And just as someone loaded with a burden wants to lay it down before he reaches his destination, so the lazy monk wants to break his fast before the appointed hour. He frequently looks at the clock, and very often raises his eyes to heaven to ºconsider the course of the sun; both by his words and by his desires he proclaims that it is already meal-time. Now a good monk must not act like this, but he should love fasting as a medicine for the soul. By fasting the soul is defended from all danger of allure-ments, by fasting the demons’ temptations are driven away, by fasting the power of the vices is broken, by fasting the pleasure of the flesh is restrained, by fasting the incitements of lust are extinguished.25 Through fasting, prayer more freely penetrates heaven, and the keen point of the fasting mind fixes its gaze more in-tently on the gift of compunction; for through the gifts of fasting both the hidden realities of heavenly mysteries and the concealed realities of divine secrets are revealed to one; through the gift of fasting, from being carnal a person becomes spiritual and is joined to the choir of all the saints and angels.26 And for this reason the good monk must love fasting.

º CCM 97

What Are the Instruments of Good Works 177

24. Cf. Greg. Hom. ev. II.36.1; PL 76:1266AB. 25. Cf. Diad. Mon. 27; PL 102:623A. 26. Isid. Sent. II.44.1-2 (PL 651A); Diad. mon. 27 (PL

622D-623A).

178 Commentary on the Rule of Saint Benedict: Book Two

But because we have said that fasting is an overall chastising of the body, we must fast not only from the inordinate longing for food, but also from all rejoicing in temporal pleasures. For if this virtue which is called abstinence sanctifies the whole person, it is necessary not only for the body but also for the soul, because the whole person consists of body and soul. Now abstinence is spiritual and perfect when it makes one a stranger not only as regards the allurements of carnal pleasures but also as regards all sins.27 While this virtue is necessary for all, those especially who have one heart and one soul * fused by the fire of divine charity have a greater familiarity with it. For them, just as they have but one substance, so their life becomes one, because in order for a holy union of minds to come about and to exist there must be a resolve to share possessions. For the rest, of what use is it for us to cast away our possessions if we do not abandon our own wills?28

If Adam in paradise had been willing to observe this abstinence he would not have lost the state of happiness, or become subject to the misfortune of corruption and mortality. For who can tell how many good things his inability to restrain his desires deprived him of, because he lost the dignity of an intellectual mind, and destroyed the image of his Creator?29

Troublesome anxiety did not disquiet him there, nor did anxious toil weary him; sleep did not oppress him, nor the fear of death distress him; he had easy access to food and drink, and a healthy body, calm emotions, and a clean heart; he was ignorant of evil, ºan inhabitant of paradise, without experience of sin, and with a capacity for God.30 Finally, who was more fortunate than he? The world was subject to him, no one was hostile, his spirit was free and God was visible. Therefore before he sinned Adam could see God, just as the

Ac 4:32 *

CCM 98 º

27. Vita cont. II.17.1; PL 59:462A. 28. Ibid. 2; PL 462BC. 29. Cf. ibid. 18.1; 463AB. 30. Ibid.; 463BC.

holy patriarchs saw him.31 But after he disobeyed him he lost the freedom he had to see him. And therefore we must love the abstinence of fasting, so that all these things we have lost in Adam we may obtain in Christ—no longer liable to perish, but eternal.

14To relieve the poor. It is fitting that, after speak-ing about the love of fasting, he should admonish us about relieving the poor, for our best fasting is done when we expend on the poor what we withdraw from our stomach. Hence the prophet admonishes us say-ing: Sanctify a fast.* As though to say: What you with-draw from your body in time of fast for its affliction, offer to the poor for your soul’s sanctification, and to win a blessing. For it is written: Stretch out your hand to the poor man, so that your propitiation and blessing may make progress*.32 And again: My son, do not defraud the poor man of his alms, and do not avert your eyes from the poor. Do not despise the hungry soul, and do not afflict the heart of the needy. Do not turn your face away from the destitute, and your eyes from the needy. Bend your ear to the poor man, and pay your debt.* Because of the commandment receive the poor man, and because of his need do not send him away empty* but, shut up an alms in the poor man’s bosom, and it will pray for you to the Lord.* The angel Raphael also urges us to make an alms with a willing spirit, saying: Prayer with fasting and almsgiving is good, because it delivers from death and purges away sins.* The only good there is in pos-sessing things is if they are used to refresh the life of the wretched.33 Therefore justly amassing wealth will not be an obstacle to us if we distribute it generously. From it we must offer to the needy a gift of mercy, cover the nakedness of the poor, supply pilgrims’ wants, wipe away the misery of orphans, ward off hunger from the

What Are the Instruments of Good Works 179

* Jl 1:14, 2:15

* Si 7:32[36]

* Si 4:1-8

* Si 29:9[12]

* Si 29:15Vulg.

* Tb 12:9

31. Ibid. 18.2; 463C. 32. ‘May make progress’. The CCM text has proficiatur, Migne

has proficiat, and the Vulgate perficiatur. 33. Sent. III.60.2; PL 83:733A.

180 Commentary on the Rule of Saint Benedict: Book Two

hungry and thirst from the thirsty, and supply the needs of the sick. Therefore we must give alms to the poor with great alacrity of mind, seeing that what is given joyfully to the poor is given to the Lord himself. For the Lord himself is going to say to those on his right hand: Come, blessed of my Father, receive the kingdom which ºhas been prepared for you from the beginning of the world. For I was hungry and you gave me to eat, I was thirsty and you gave me to drink,* and so forth. We shall have Christ as our rewarder for ever, if for his sake we have offered bread to the poor. We shall obtain from him eternal mercy, if for his sake we have extended our right hand to the poor. So let us give food and drink, that we may deserve to reach the eternal banquet with Abraham, Isaac, and Jacob, and that we may there receive heav-enly things in place of earthly things, everlasting things in place of what is temporal, great things in place of small, things lasting for things perishable, things that will endure for things that pass away. There is also an-other kind of alms that is twofold, and with this monks especially must relieve the poor. One kind is to be employed for the sick and distressed, the other for the foolish and ignorant. For he who through compas-sion shares with a sick person and ministers a counsel of comfort to the distressed is certainly relieving the poor. Likewise he also who ministers teaching to the foolish and the word of knowledge to the ignorant is worthy to be praised with the praise reserved for the almsgiver.

15To clothe the naked.* Just as there is nakedness of body, so also is there nakedness of soul. Nakedness of body is due to lack of clothing, but nakedness of soul comes from lack of virtues. Therefore just as we must clothe the body with garments, so too must we clothe the soul with virtues. I am clothed with justice, says Job, and it has clothed me like a garment.* And the prophet says: He has clothed me with the garment of salvation, and

CCM 99 º

Mt 25:34-35 *

Mt 25:36 *

Jb 29:14 *

covered me with the robe of gladness.* The monk must clothe both himself and others with these and similar garments. When he sinned in paradise Adam lost not the body’s but the soul’s garment.* He lost innocence, immortality and glory. He also who was going down from Jerusalem to Jericho was despoiled by robbers of the soul’s clothing.* So let us with great alacrity clothe the naked poor bodily, because thereby we shall have the Lord himself as a creditor, and a faithful rewarder. For he is going to say to us amongst other things: Come, blessed of my Father, receive the kingdom which has been prepared for you from the beginning of the world,* for I was naked and you covered me.* Let us also clothe our-selves interiorly with holy virtues, because it is no use clothing another with garments and leaving oneself naked of virtues. Of course we must have pity on oth-ers, but ºin such a way as not to forget ourselves. The divine word thus admonishes us concerning the work of mercy, saying: My son, have pity on your own soul, while pleasing God.* Therefore as far as we can let us have pity on others, and ever solicitous for ourselves let us have pity on ourselves, so that we may obtain an eternal reward for others, and an everlasting reward for watching over ourselves.

16To visit the sick.* We must visit the sick, because in them we visit the Lord. For he is going to say to us, amongst all the other works of mercy: I was sick and you visited me.* Let us visit the sick on account of compunction, so as to be able to say with Paul: Who is weak, and I am not weak?* Let us also visit them because of life’s vicissitudes, that is, so that when we ourselves are sick we may be visited by the healthy. Let us visit them for love’s sake, because it is written: Let not visit-ing the sick be irksome to you, for by them you will be made strong in love.* Now someone also visits the sick when he bestows alms on monks from what he owns. For of monks it is written: The ants are a weak people, yet pre-

What Are the Instruments of Good Works 181

* Is 61:10

* Gn 3

* Lk 10:30

* Mt 25:34

* Mt 25:36

º CCM 100

* Si 30:24 Vulg.

* Mt 25:36

* Mt 25:36

* 2 Co 11:29

* Si 7:35[39]

182 Commentary on the Rule of Saint Benedict: Book Two

pare themselves food in the harvest.* And someone truly visits the sick when he bestows alms on widows and orphans. Widows and orphans who are humble and poor in spirit for the Lord’s sake, not being powerful, are without doubt the weak in this world, and need the help of visitation in this age. The apostle says of such visitation: Religion clean and undefiled before God and the Father is this: to visit orphans and widows in their affliction,* and so on.

There is another sickness of soul as well, on account of which monks must visit one another very often; it is that of which David used to say: Have mercy on me, O Lord, for I am weak; heal me, O Lord.* And that you might notice what sickness it was he was speaking of he added: And my soul is greatly troubled.* And elsewhere: I said: O Lord, have mercy on me, heal my soul for I have sinned against you.* Therefore wherever we see a brother oppressed by the blemish of this sickness, let us lavish on him the zeal of our visitation until such time as he is recalled to his pristine state of health, so that both the one suffering from sickness of body may receive the comfort of our visitation, and the one suffering from sickness of soul may by Christ’s gift find an everlasting remedy. It is not only one who is ill who is said to be sick, but also one who is troubled in mind and very sad.

º 17To bury the dead.* After commanding us to visit the sick, it was fitting that he should command us to bury the dead as well, because we owe it to the sick to visit them, and we owe it to the dead to bury them. For it is written: My son, shed tears for the dead, and begin to lament as though you have suffered grievously; bury his body with due honor, and do not neglect his burial.* It seems very surprising to some that blessed Benedict commanded monks to bury the dead. Surely, they say, they could not leave their own dead unburied in the monastery, or go about through villages and estates to

Pr 30:25 *

Jm 1:27 *

Ps 6:2 *

Ps 6:3 *

Ps 41:4 *

CCM 101 ºTb 1:21, 2:7-9 *

Si 38:16 *

bury the dead belonging to someone else? Now since neither of these things is fitting for monks, let us see wherein lies the fittingness of this saying. The dead means sin, as for instance: If a man washes himself after touching the dead, and then touches him again, his wash-ing is of no avail,* that is, if a man washes his sin away with tears and repentance, and again commits sin, the sighs of repentance and shedding of tears bear him no fruit.34 For the soul that has sinned will itself die.* The girl the Lord raised in her home* signifies sin lurking in the mind; in the man who was carried outside the town gate, the only son of his mother,* is signified the sin of the soul which has already gone forth in public; and Lazarus, who was raised by the same Lord after being dead four days,* indicates sin already committed a long time.

All men, and particularly monks, must have the custom of burying all these different kinds of dead. It was of this kind of burying that blessed Benedict commanded monks To bury the dead. That is, if sin is still only lurking in the conscience like the girl in the house, bury it there so that it may not make its appearance in work; if it has already shown itself in work—as we read about that only son of his mother, who had already been carried outside the town gate—in order that it may not grow and proceed further, let it meet its end then and there and be buried in the sepulcher of the heart. And if it has already been going on for a long time, and has been manifest to all in public, and all have judged it to be stinking—as we read of Lazarus four days dead—in order that it may not sprout and grow still more in a person, let it at long last be put to death, laid out and buried. And in this way every monk and everyone converted to the Lord must bury the dead, that is, his sin.

What Are the Instruments of Good Works 183

* Si 34:25[30]

* Ezk 18:20

* Mt 9:25

* Lk 7:14

* Jn 11:39-44

34. Cf. Diad. Mon. 77; PL 102:672D-673A.

184 Commentary on the Rule of Saint Benedict: Book Two

º 18To aid those in distress.* 19To console the sor-rowing.† This virtue also is very necessary among holy monks, namely, that the one help the other, that the one be consoled by the other, as it is written: Bear one another’s burdens, and so you will fulfill the law of Christ,* that is, charity. There is no doubt that charity comes to the aid of one in distress, and charity consoles one who is sorrowing. But we need to be aware that some-times distress is caused to a monk from outside by man, sometimes it is caused by the demon, while sometimes it is caused only by his own body. For this reason he frequently has need of a brother’s help when in dis-tress. And we must not only help one another, but we must also provide help and relief to others who are in any kind of need whatever. According to the apostle’s precept we must rejoice with those who rejoice and weep with those who weep.*

There are two ways in which everyone is made sorrowful: through the loss of temporal things, or through harm to spiritual virtues. Concerning the latter Solomon says: He who adds knowledge adds sorrow.* And Job says of the former: What am I to do? Even if I keep silent, my sorrow does not rest,* and so forth. Now one person sorrows in a fleshly way, another spiritually; one sorrows because he has lost earthly consolation, another because by sinning he has lost his store of virtues; one sorrows because he has lost father and mother, another because by being proud he has lost humility, and by being wanton has lost chastity; one sorrows because he has lost the solace of parents and at the same time the support of possessions, another because by sinning he has lost the eternal kingdom and its reward; one sorrows because he has become poor in earthly things, another because he has become poor in virtues; one sorrows because he is despised by the world, another because he is separated from God. And therefore so that they may not perish in their sorrow, let both receive the consolation of the

CCM 102 ºIs 1:17 *Is 61:2, 2 Co † 1:4, 1 Th 5:14

Ga 6:2 *

Rm 12:15 *

Qo 1:18 *

Jb 16:7 *

brothers. Monks then should visit both the one and the other, because they will receive from both an eternal reward.

20To make oneself a stranger to the world’s ways.* No one, says the apostle, while serving as God’s soldier in-volves himself in worldly matters, so that he may please the one who enlisted him.* Hence the Lord says: Someone who does not let go of all he possesses cannot be my disciple.* Therefore whoever wants to become a stranger to the world’s ways must comply with the sacred precepts and become a ºkinsman to the Lord himself. For the Lord’s precept is: Turn away from evil and do good.* Therefore let the monk, having become a stranger to the world’s ways, draw near to his Creator in order to be enlightened. Let him yearn for him continually, and love him with his whole heart; for love of him let him abandon all the harmful actions of the world and hang all his hope on his pleasure. Let him exercise daily in the field of the divine writings, and there as in a mirror look closely at his whole self. All that he finds in himself of worldly behavior that deserves rejection, let him reject, and what he finds that deserves to be kept, let him gladly and resolutely hold on to. Let him set right what is deformed, cultivate what is beautiful, preserve what is healthy, strengthen what is weak. Let him read the Lord’s precepts without growing weary, love them insatiably, fulfill them effectively, and instructed by them recognize what he must beware of, and what pursue. Let him trust in the future promises, and live very far removed from the din of worldly affairs; let him be watchful in spiritual studies, so that by their means he may become better and better each day. Let him love holy leisure, in which he may exercise the business of his soul. He should regard himself as dead to the world, and show that he is crucified to its enticements. He should direct the point of his mind at the place he desires to reach; he should put before his

* Jm 1:27

* 2 Tm 2:4

* Lk 14:33

º CCM 103

* Ps 34:14

What Are the Instruments of Good Works 185

186 Commentary on the Rule of Saint Benedict: Book Two

soul’s eyes the blessedness of the future life and fix his love on it. He should neither fear nor desire anything temporal, lest excessive desire soften the intentness of his mind. Let him not be entirely glad or entirely sad about things temporal, but always stretch out towards that blessed future life so that there he may be able to see the substance of God with face unveiled.35

21To put nothing before the love of Christ. We read in the life of blessed Antony that he restored friendship between many disputants, saying to them all that they should put nothing in the world before the love of Christ.36 And Basil says: Have but one aim, my son: If you desire to serve one Lord, cut off from yourself completely all carnal love, so that it may not shut out God’s love from you.37 In very truth we must put nothing before the love of Christ, that is, prefer, or value it more highly. The love of Christ is charity. When love is perverse it is called cupidity or lust; but when it is upright it is called charity or love.38 To Christ belongs everything we can do; we live because he quickens us, we move39 and have our being because he enlivens us, we love because he first loved us.*

ºIt was out of love he created and quickened us, nourished and guarded us; he led us to the bath of rebirth, renewed us, governed us and brought us to the age of understanding. All this God did for us mercifully and through love. Therefore, O monk, open the eyes of your heart, and know that you are so much loved by Jesus Christ that you may have no doubt his blood was shed for you. Hang your heart on his love; love the Lord your God, not just a little but with your whole heart and not only part of it, with your whole soul and with your whole mind,* so that you do not put the love

1 Jn 4:10 *

CCM 104 º

Mt 22:37, *Dt 6:5

35. Cf. Vita cont. I.8; PL 59:425D-426A. 36. Cf. Ath. Vita Anton. 13; PL 73:134C. 37. Cf. Ps.Bas. Ad fil. 2; PL103:686AB. 38. Cf. Etym. VIII.2.7; PL 82:296B. 39. Smar. Via reg. 1; PL 102:935B.

of anything before the love of your Lord. Since he is teaching you, come to understanding, for he says: ‘He who loves father and mother more than me is not worthy of me. He who loves son or daughter more than me is not worthy of me’.* For truly, if we love the Lord God with our whole heart, we must in no way whatsoever prefer the love of parents or children to love of him.40 Blessed, therefore, is the virtue of the love of Christ, which is called simply love and charity. For it cherishes everyone, and in the secret place of the mind it stores up the love of all as though they were one neighbor. Truly blessed is that which nourishes virtues and wipes out sins, quells anger, shuts off hatred, expels avarice, checks quarreling, and routs all vices at the same time. It endures all things, believes all things, hopes all things;* amidst reproaches it is secure, amidst angry outbursts it remains calm, amidst hatred it is kind and always remains firm in the truth; it is not conquered by the assaults of evil, ravaged by plunderers, stolen by robbers or burnt by fire; it remains unconquerable, cannot be unsettled, perseveres unshaken, rejoices unspoilt. It is the bond of all the virtues, the glue of souls, the harmony of minds, the fellowship of the elect and the exultation of the holy angels. The mind it powerfully strengthens to prevent it from being broken by adversities; the heart it carefully tempers to prevent it from being lifted up by prosperity.41

Therefore the blessed monk must hold this out-standing virtue in his mind, be always in its company and abide with it; with it let him rise, with it let him journey on without deviating, and both here and for ever may he always live with constant joy in its company.42

º 22Not to yield to anger.* 23Not to store up iras-cibility. Between anger † and irascibility* we make this dis-tinction: Anger is a present indignation, born suddenly from some disturbance of the mind, while irascibility is a natural

* Mt 10:37

* 1 Co 13:7

º CCM 105* Mt 5:22

† ira * iracundia

What Are the Instruments of Good Works 187

40. Ibid.; Diad. mon. 4 (PL 102:600B); Via reg. 1 (935BC). 41. Via reg. 1 (PL 102: 937AB); Diad. mon. 4 (600CD). 42. Cf. Via. reg. 1 (l.c.); Diad. mon. 4 (601A).

188 Commentary on the Rule of Saint Benedict: Book Two

and enduring vice. Therefore an angry person is stirred up for a while, but the irascible frequently and easily gets angry.43 It is written of the latter: The irascible person digs out sins.*

And the apostle forbids us to sin through anger when he says: ‘Be angry and do not sin;* let not the sun go down upon your anger. Do not make a place for the devil’.* Consider then, O blessed monk, that he who through anger seeks vengeance against a brother is building in his heart a place for the devil to dwell, and as far as in him lies he is preparing a place for Christ, who is the true sun, to set.44 Therefore with God’s help fly from anger, and do not through anger take vengeance on a brother. Pay careful attention to Paul’s admonition to us when he says: Laying aside all anger and indignation and malice.* James also says: ‘Man’s anger does not bring about God’s justice’.* But Solomon says: ‘Jealousy and anger shorten a man’s days’;* 45 and elsewhere: ‘Does a man store up anger against a man, and seek a remedy from God? Does he, though he is flesh, store up anger, and ask forgiveness from God’ * that is swift and speedy? So he who is too slow in reconciling his brother with himself is also too slow in appeasing God in his regard. It is in vain that a person seeks to have God kindly disposed towards him, when he neglects quickly to appease his neighbor. Our Lord himself also, the boast and ornament, teacher and preacher of his whole Church, its creator, ruler and governor, withdraws us completely from anger towards our brother when he says: ‘Everyone who is angry with his brother will be liable to judgment’.* Therefore monks who want to succeed in climbing to the heavenly kingdom must be especially on their guard against giving effect to their anger;46 they must rather be gentle and very meek towards all. And should their mind be battered by a burst of irascibility, let brotherly love restrain it. Let brotherly gentleness moderate irascibility, brotherly

Pr 15:18 *

Ps 4:5 *Eph 4:26 *

Col 3:8 *Jm 1:20 *Si 30:24[26] *

Si 28:3,5 *

Mt 5:22 *

43. Isid. Diff. I.301; PL 83:41BC. 44. Via reg. 24; PL 102:963A. 45. Ibid.; 963B. 46. Ibid.; 963C.

charity temper animosity, brotherly love soften indignation. For irascibility is a great vice, since ºthrough anger wisdom is lost, through anger justice is abandoned, through anger brotherly fellowship is destroyed, through anger the harmony of peace is broken, through anger the law of truth is lost. When agitated by the goads of this irascibility the whole body trembles, the tongue stammers, the face grows fiery, the pounding heart quivers and the disturbed eyes grow dark. So to prevent these things happening to you, O monk, restrain anger as far as you are able, and do everything with calmness and patience, so that you may both govern yourself modestly and patiently here, and rejoice for ever as the possessor of your soul.47

24Not to hold deceit in one’s heart.* Deceit gets its name from the fact that one person deludes another. For he holds one thing in his heart, and pretends in his behavior to be doing something else. It is a cun-ning of mind,48 and a hidden malice adorned with smooth words.49 The more hidden this vice is in the heart, the greater does it grow in malice; but when it is brought out in the open it is reduced to naught and healed. What else does holding deceit in one’s heart mean, if not in a certain way to shut up the demon in one’s mind? He is not expelled from the deceitful mind in any way other than by brotherly love, for it is written: You are the temple of God, and the Spirit of the Lord dwells in you.* Therefore if we wish to become the temple of the Holy Spirit, deceit must not lurk in our heart, but rather it must be brought out in the open and so lose its force, and with the love of the brotherhood grow-ing is us, it will completely vanish. But monks must be most particularly on their guard, lest by holding deceit in their heart they lose the indwelling Holy Spirit; they must beware lest they cease to be the temple of

º CCM 106

* Pr 12:20

* 1 Co 3:16

What Are the Instruments of Good Works 189

47. Ibid.; 963D-964A. 48. Cf. Etym. V.26.7; PL 82:209C. 49. Diff. I.142; PL 83:25A.

190 Commentary on the Rule of Saint Benedict: Book Two

the Holy Spirit, and through having deceit become the dwelling of the demon. For the one heart will not be able to keep hold of the Lord and of deceit at the same time; the Lord possesses innocent hearts, not de-ceitful ones; he does not love the soul that is polluted with deceit, but the one that is innocent and pure. Hence we must give up holding deceit in our heart and learn to love our neighbors as ourselves, so that even in the present world we may deserve to have the Holy Spirit dwelling in us, and in the future receive the eternal glory and inheritance of sons.

25Not to give a false peace, that is, the kiss [of peace] and pardon. Falsehood is so called from speaking something other than what is true.50 For to deny and to conceal with an evil mind what is true is falsehood;51 like Judas, who converted the sign of peace into de-ceit,* for he had been a false confessor, and symbolized false peace in the Church.

ºSince we have spoken about false peace, let us see what are the advantages of true peace. True peace is serenity of mind and tranquillity of spirit; the apostle exhorts us to have this, saying: Pursue peace and the holi-ness without which no one will see God.* The Lord himself in the Gospel also says: ‘Blessed are the peacemakers, for they shall be called children of God’.* When he was very near his passion he entrusted this commandment to us, saying: ‘My peace I give to you, my peace I entrust to you’;52 and he added: Not as the world gives peace do I give to you,* that is, not a deceitful or false peace, as Judas and his fol-lowers give, and which blessed Benedict here forbids us to give to one another; but when ascending into heaven he gave us true peace to hold on to, and he left it for us to have as an everlasting inheritance.53

Mt 26:49, * Mk 14:45, Lk 22:47-48

CCM 107 º

Heb 12:14 *

Mt 5:7 *

Jn 14:27 *

50. Etym. V.26.9; PL 82:209C. 51. Cf. Diff. I.220; PL 83:33A. 52. Via reg. 17 ( PL 102:957C); Diad. mon. 12 (PL 102: 609A). 53. Cf. Via reg. 17 (957C); Diad. mon. 12 (609B).

If we are willing to hold on to and pursue this with a sincere heart, we shall be children of God and heirs of Christ. Therefore if we desire to be God’s children and Christ’s heirs, let us live in Christ’s peace. For God’s children must be peaceful and humble, meek in mind, simple in heart, pure in word, innocent in spirit, having the same mind and heart, cleaving faithfully and unanimously to one another.54

26Not to forsake charity.* The greek word ‘charity’ is translated as ‘attachment’ in Latin.55 Charity is perfect love of God and of neighbor;56 the person who forsakes it loses both God and neighbor. This virtue of love em-braces the eternal love57, to which according to the apostle a special pre-eminence among the virtues is given, and an eternal and abiding reverence.58 This we must not forsake, nor must we have it only for a while, but we must keep hold of it constantly and happily for ever, and it must not at any time, even for a moment, be miss-ing from our mind. For it is written: Let your garments be white at all times, and let oil not be missing from your head.* Oil on the head is charity in the mind. Oil is missing from the head when charity departs from the mind.59 Hence Peter the apostle urges us saying: Before all things have a constant mutual charity among you.* And Paul says: Let the charity of brotherhood abide in you.* Therefore char-ity must remain, and remain permanently with God’s children, so that it may teach them to do God’s will in the present, and may remain with them happily for eternity.

ºFor charity is an upright will joined and united inseparably to God, set alight by a certain fire of the Holy Spirit, from whom it comes and to whom it returns; a stranger

* 1 P 4:8

* Qo 9:8

* 1 P 4:8

* Heb 13:1

º CCM 108

What Are the Instruments of Good Works 191

54. Via reg. 17 (957D); Diad. mon. 12 (609B). 55. Etym. VIII.2.6; PL 82:296A. 56. Diff. II.36.139; PL 83:92A. 57. Cf. ibid. 58. Ibid. 140 (92B). 59. Greg. Moral. II.52.82; CCSL 143:109.

192 Commentary on the Rule of Saint Benedict: Book Two

to all defilement, incapable of being corrupted or subject to any vice, it is high above all that is carnally loved, the most powerful of all affections, avid for divine contemplation, always unconquered in everything; it is the health of morals, the death of crimes, the life of virtues, the strength of fighters, the palm of victors, the reward of the perfect. It raises those who are dead in their sins, heals the listless, restores the lost, inspires hope in the desperate, dwells in peaceful minds. It is fruitful in the penitent, joyful in the proficient, glorious in those who persevere, and at work in absolutely all believers; faith conceives it, hope runs to it, everyone’s progress is of service to it, every good work draws life from it. Under it obedience grows, through it patience conquers, without it no one has pleased or will please God; with it no one has been or will be able to sin. This is true charity,60 which we must not forsake but resolutely hold on to.

For this virtue is necessary to us above all; it separates us from the devil, purifies us from sin, reconciles us with God.61 Therefore no trace of sin can remain in us and nothing good can be lacking to us if charity, the mother of all that is good, is present to us. For if, according to the apostle, ‘Charity is patient, is kind’, if ‘it does not envy, does not deal perversely, is not puffed up, is not ambitious, does not seek its own, is not provoked to anger, does not think evil, does not rejoice over iniquity, but rejoices in the truth’; if ‘it bears all things, believes all things, hopes all things, endures all things,’* it imparts to all in whom it is present these good things it possesses; and what can be more perfect in this life than those who, because charity reigns in them, abound in such great virtues?62

27Not to swear, lest one commit perjury.* Swearing is not against God’s precept, because he said: You shall swear by my name. But when we make a habit of swearing we incur the charge of perjury. Therefore it is necessary that the person who is afraid

1 Co 13:4-7 *

Mt 5:33-34 *

60. Vita cont. III.13; PL 59:493BC. 61. Ibid. 14.2; 495A. 62. Ibid. 14.3; 495BC.

of committing perjury should never swear.63 For it is written: Let not your mouth grow accustomed to swearing,* and: A man who swears much will be filled with iniquity.* And James the apostle warns us strongly not to swear when he says: Before all ºthings, brethren, do not swear, either by heaven or by earth or by any other oath; but let your word be Yes, yes, No, no, that you may not fall in judgment.* And our Lord Jesus Christ, everyone’s salvation and savior, who wants everyone to be saved, and wants to deliver them from the evil of perjury, admonishes us saying: You shall not swear by heaven, for it is the seat of God; nor by earth, for it is his footstool; neither shall you swear by your own head, for you cannot make one hair white or black. But let your word be Yes, yes, No, no; and what is more is from the evil one.* Now the person who does not swear does not sin and is far from sin, while the person who swears, even if he swears the truth, is close to sin. If he slips and stumbles, down he crashes and incurs the penalty for perjury. Therefore false swearing is destructive, true swearing is dangerous; it is only no swearing that is sound and secure.

Someone says: It isn’t swearing when I say, God is my witness; and: I call on God as witness, or things like that. But what does it mean to swear,* if not to call on God and give back a right to God?* What does it mean to say: God is my witness, if not to swear by God? For God himself, by whom a person swears, is invisible; he has sworn by the invisible One, he is struck by an invisible penalty. For the apostle also, when he says: Before all things, do not swear,* puts us on our guard against our tongue so that we may be attentive and watchful, in case the habit of swearing finds its way into us unawares. Before all things, he says, to make you most attentive against the custom of swearing, so that you might examine everything and guard very carefully all the movements of your tongue. There follows: That you may not fall in judgment.*

* Si 23:9

* Si 23:11

º CCM 109

* Jm 5:12

* Mt 5:34-37

* iurare

* ius reddere

* Jm 5:12

* Jm 5:12

What Are the Instruments of Good Works 193

63. Cf. Sent. II.31.2; PL 83:633C.

194 Commentary on the Rule of Saint Benedict: Book Two

Therefore, he says, I restrain you from the fault of swearing, for fear that by frequently swearing the truth you may at some time even fall into perjury, and so that you may be all the further from the vice of perjury, the less willing you are to swear the truth unless there be a very real need. But that person does fall under a judgment of “Guilty” who, even though he never commits perjury, swears the truth more often than there is need, the reason being that he does wrong by the very lack of need for his speech, and he offends the judge who forbade both the useless word and every oath.64

º 28To utter truth from heart and mouth.* Many have one thing in their heart, yet utter something else from their mouth. And since they are deceived by van-ity they are eager to deceive others; and because the truth is not in their mouth, therefore their heart is empty.* But the monk who desires with a pure heart to follow the footsteps of Christ who said: I am the Way, the Truth and the Life,* must hold the truth in his heart, and must utter it simply from his mouth, because that person is said to dwell in the Lord’s tent and to rest on his holy mountain who speaks the truth in his heart, and does not practice deceit with his tongue.* Deceit is practiced with the tongue when the truth is concealed in the heart and falsehood sounds from the mouth. For it is vanity and great wretchedness, to hold one thing in the heart and to utter another when speaking to a brother. The human creature is subject to vanity and so does not stand fixed in the truth, but is always prone to deceive his neighbor.

But monks, whom the Lord has deigned to separate from this world’s falsehood and vanity, must utter truth from heart and mouth. Truth must always dwell in their heart, and truth must sound in their mouth: truth in thought, truth in word, truth in deed; and in every respect in all their actions it must shine

CCM 110 ºPs 15:2 *

Ps 5:9 *

Jn 14:6 *

Ps 15:2 *

64. Bede In Jac 5:12; CCSL 121:220.

resplendent and ever remain fixed in them. For truth is in the angels, truth is in the patriarchs and prophets, truth is in the apostles and virgins, truth is in the martyrs and confessors, truth is in all those dwelling in heaven, and truth is in all the saints sojourning in the world. Now in and with all these there is always our Lord Jesus Christ, who is the Way, the Truth and the Life,* and the salvation and glory of all the saints.

29Not to render evil for evil.* According to the precept of the holy rule monks must altogether flee forgetfulness,* and listen carefully to the warnings the Holy Spirit gives them* through his servants. For it is not fitting for a monk to be a forgetful hearer, but he should be an active doer of the work.* Therefore let us hear not only with the ear of the body but also with that of the mind, and accomplish in our works what Peter the prince of the apostles warns us saying: Be merciful, humble, not rendering evil for evil.* You see, then, that in rendering evil for evil you lose both the work of mercy you perform and the service of ºhumility you give. For it is written: Do not be overcome by evil, but overcome evil by good.*

That person is overcome by evil who, when provoked by evils renders evil; but that person overcomes evil by good who, when he has received evils, renders good.65 For a man who wins another to his side is said to have overcome the other. So if he makes you render to him in equal kind and measure, he has overcome you by making you like himself.66

Paul the apostle also says: Do not be prudent in your own estimation, and render no one evil for evil.*

If to inflict evil is a sin, to render evil for evil is not just, but is a similar or even more serious sin. For he who first inflicted the evil did so perhaps thoughtlessly on the spur

* Jn 14:6

* 1 Th 5:15, 1 P 3:9

* RB 7.10

* RB Prol. 9

* Jm 1:22

* 1 P 3:8-9

º CCM 111

* Rm 12:21

* Rm 12:16-17

What Are the Instruments of Good Works 195

65. Origines In Rom IX.24; PG 14:1225AB. 66. Smar. Collect.; PL 102:93A.

196 Commentary on the Rule of Saint Benedict: Book Two

of the moment. But he who renders evil for evil does so voluntarily and with reflection.67

Again it is written: Do not defend yourselves, dearly beloved, but give place to anger.* He gives place to anger who does not defend himself by taking revenge, who does not render abuse for abuse, who does not inflict blow for blow or cause injury for injury or wrong for wrong, who does not return slap for slap but prepares the other cheek to receive, and bears with patience all the adversity that may befall him.68 And so there follows:

30Not to do a wrong, but to bear patiently wrongs done. A wrong is abuse, insults and any in-justice.69 It is called a wrong because it is done con-trary to the order of law. Men are accustomed to do wrong to other men in many ways, at different times provoking them by insults, at other times taunting them with accusations; sometimes they lay hands on them and rob them, and even at times strike them. Not only must the monk, and in fact every Catholic Christian whatever, not do these wrongs to others, but he must also suffer them patiently, even with sorrow, when they are inflicted on him by others. For it is written: Endure in sorrow and be patient in your humility, for gold is tried in the fire,* and so forth.

In order then that the virtue of patience may be tested in the monk, let him show himself very brave in bearing wrongs, for as has been said, just as gold is tried in the furnace of fire, so is the monk tried in the furnace of tribulation. Paul witnesses to this when he says: Knowing that tribulation produces patience, ºpatience produces testing, and testing hope,* and so on.

Rm 12:19 *

Si 2:4-5

CCM 112 ºRm 5:3-4*

67. Origines In Rom IX.19 (PG 14:1222C); Smar. Collect. (PL 102:91BC).

68. Cf. Origines In Rom IX.22 (1224A); Smar. Collect. (92A). 69. Cf. Etym. V.26.10; PL 82:209C.

But Peter says: So that the testing of your faith may be much more precious than gold, which is tested by fire.* 70 The Lord also says in the Gospel: In your patience you shall possess your souls.* Solomon also says: A man’s learning is known through patience* And Paul says: Console the timid, support the weak, be patient towards all.* For James says: Patience has a perfect work, that you may be perfect and complete, lacking in nothing.* 71 And elsewhere: He tested them like gold in the furnace, and received them as holocausts,* because those he has tested in the furnace of tribulation he takes up as an acceptable offering to enjoy the reward. For just as gold is shut in the furnace and tested, and when that has been done it will be seen, once outside, just how bright it is, so the constancy of good monks seems contemptible in the world, but when the time of recompense comes it will be seen just how glorious they were.

Therefore, in order that we may be able to possess our souls* let us hold resolutely to the virtue of patience. And so that we may be perfect and complete in all our actions, let us be patient towards all, lacking in nothing.

For great is the virtue of patience, which does not injure, but instead loves him from whom one suffers injury; it remits an injury to the one causing it, and does not return it; it does not hurt someone when it could, but spares him. It is patience that commends us to God and keeps us safe in mind from all evils. This virtue it is that tempers anger, curbs the tongue, governs the mind; this it is that keeps the peace, exercises discipline in moderation, valiantly crushes the onset of inordinate passion, represses the violence of an angry outburst, extinguishes the flame of enmity; this it is that

* 1 P 1:7

* Lk 21:19

* Pr 19:11

* 1 Th 5:14

* Jm 1:4

* Ws 3:6

* Lk 21:19

What Are the Instruments of Good Works 197

70. Smaragdus’s quotation from 1 Peter 1:7 includes a sit (multo pretiosior sit auro) which is not in the Vulgate.

71. The habet of the Latin does not accurately correspond to the echeto of the Greek of James 1:4, thus increasing the vagueness of the expression. The Nova Vulgata published in 1979 brings the Latin into line with the Greek, using habeat.

198 Commentary on the Rule of Saint Benedict: Book Two

restrains the power of tyrants, assists the poor in their need, makes people humble in prosperity and brave in adversity, conquers temptations, bears with persecutions, and governs us with moderation and justice so that we may be able to hold fast the way of Christ. And so not only monks but all Catholic Christians must love and cherish this virtue, embracing it joyfully and with all their power.72

31To love one’s enemies.* Because we are God’s children we must as far as we can imitate our Father. For he loved his enemies when ºhe prayed for those crucifying him, saying: Father, forgive them, for they know not what they do.* And he ordered us to love our ene-mies and pray for them when he said: Love your ene-mies, do good to those who hate you, and pray for those who persecute and calumniate you, that you may be children of your Father who is in heaven.* Let us then love our ene-mies, because our God, when we were still enemies, loved us first, and reconciled us to himself through the blood of his Son.* God, says the apostle, commends his charity towards us, because while we were still sinners, that is, enemies, Christ died for us,* reconciling us to God. Of course to love one’s enemies is a great and spiritual virtue, which no one has been, is, or ever will be able to have except the one to whom God, the giver of all good things, has given it.

Therefore let us love our enemies as God has ordered, and let us show them kindness to the extent of our power. For it is written: If your enemy is hungry, feed him; if thirsty, give him something to drink,* and so forth. For love of one’s enemy is most truly observed when we neither rejoice in his downfall nor pine away at his success. Love of one’s enemies is a great and very difficult thing, but for those who practice it fully it prepares eternal rewards. Therefore the love of enemies makes us children of God and companions of the angels; it makes friends

Mt 5:44, *Lk 6:27

CCM 113 º

Lk 23:34 *

Mt 5:44-45 *

Rm 5:10, *1 Jn 4:10

Rm 5:8-9 *

Rm 12:20, *Pr 25:21

72. Via reg. 7 (PL 102:947B); Diad. mon. 10 (PL 102:606C- 607A).

for us out of enemies, cherished persons out of hostile ones, and very much-loved brothers out of hateful men. Here it unites us to the brotherhood, and binds us to it for ever with inseparable charity, so that we may live here with one mind in brotherly love, and may likewise reign together for ever. Therefore the more burdensome love of enemies is to put into practice, the happier will it be when it receives its reward; the more constricting it is to fulfill, the more expansive will it be in receiving gifts; the more laborious here, the more glorious no doubt will it be in the future. Love of one’s enemies separates us from the world and joins us happily to God; it separates us from the actions of worldly men, and at the same time joins us to the fellowship of the saints and angels.

32Not to return curse for curse, but rather to bless.* And in case this seems to us impossible to ful-fill, Paul admonishes us with his own example, saying: We are cursed and we bless, we suffer persecution and put up with it.* Peter, too, the prince of the apostles, urges and orders us ºwhen he says: Not rendering evil for evil, or curse for curse, but on the contrary, blessing, because you have been called to this, that you may inherit a blessing.* The person who wants to inherit an eternal blessing must bless his enemy, not curse him. It is no small evil but a great one, to curse the one who curses you. To frivolous people it seems a trivial matter, but the apostle numbers it among the grave sins when he says: Neither drunkards nor fornicators nor evil-speakers will possess the kingdom of God.* As we have said, the sin of cursing is a grave one; it deprives a man of the possession of the kingdom and plunges him into the lower depths of hell, destroying him like a cloud of vapor in eternal fire. For it is written: Before fire there is vapor and smoke; curses and insults before blood.*

When cursing becomes entrenched, it makes God’s children into children of wrath, heirs into strangers,

* 1 P 3:9, Lk 6:28

* 1 Co 4:12

º CCM 114

* 1 P 3:9

*1 Co 6:9-10

* Si 22:24[30]

What Are the Instruments of Good Works 199

200 Commentary on the Rule of Saint Benedict: Book Two

and just men into unjust. It takes away the kingdom of heaven and plunges a man into the lower depths; it takes away the glory of the saints and presses him down into the pit of hell; it takes away his impious soul from Christ and assigns it to the devil. For it is written: When the ungodly curses the devil, he curses his own soul.* Here Scripture shows that the devil is the soul of the one who curses. Now God gave us a mouth and tongue not for cursing but rather for blessing. But as the apostle says: With it we bless our God and Father, and with it we curse men who are made in the likeness of God, and From our one same mouth proceed cursing and blessing.* But let us hear what the same apostle says. My brothers, he says, this ought not to be so. Surely a spring does not pour forth from the same outlet sweet and bitter water?* As though to say: Just as sweet and bitter water cannot flow simultaneously from the one vein of a spring, so blessing and cursing cannot flow simultaneously from the one cleft in the heart. But whoever has formed the habit of blessing God by praying and preaching, but in such a way that he has not ceased to curse men, no doubt the bitterness of his cursing consumes the sweetness of his blessing.73

But great as is the evil of the vice of cursing, so much greater is the good service that blessing gives. Through the former the penalty of cursing is procured, through the latter, the grace and glory of blessing; through the former a person brings on himself disgrace in hell, through the latter, an everlasting reward is received in heaven.º 33To bear persecution for justice’ sake.* The Lord says in the Gospel: Blessed are those who suffer per-secution for justice’ sake, for theirs is the kingdom of heaven.* He did not say: Those who suffer persecution on ac-count of their iniquity, but he added distinctly, ‘for justice’ sake’. For there are many who suffer persecution because of

Si 21:27[30] *

Jm 3:9-10 *

Jm 3:10-11 *

CCM 115 º

Mt 5:10 *

73. In Jac 3:9-11; CCSL 121:207.

their sins,74 but they are not called either just or blessed. Only those are considered just and blessed who suffer persecution for justice’ sake. Hence Peter the apostle says: But if you do suffer anything for justice’ sake, blessed shall you be.* He says: Not only does he do no harm who inflicts evils on you when you do good, but even when your enemy pursues you on account of the good that you do, he af-fords you an occasion for greater blessedness, and strengthens the power of your patience.75

Peter likewise says: For it is better that you suffer for doing good, if God so wills it, than for doing evil.* This sentence neatly reproves the foolishness of those who, when reproved for their faults or even corrected by their brethren and seniors with fitting punishment for their deeds, bear it with complete patience. For if they happen to be without fault, and suffer verbal abuse or unjust beatings or any ad-versity from their neighbors, they soon burst out in anger, and those who till now seemed harmless make themselves obnoxious through their impatience and murmuring,76 not realizing that it would be better for them to suffer injuries for justice’ sake rather than for having done wrong. Therefore the just man who suffers imitates Christ; but one who is corrected with beatings for what he has done imitates the robber who, while on the cross, came to know Christ, and after the cross en-tered paradise with Christ. But one who even amidst beatings does not desist from his faults imitates the robber on the left who ascended the cross on account of his sins, and after enduring the cross fell straight into hell. Therefore it is much better for anyone, even though innocent, to suffer persecution for justice’ sake in the present world, and in the future to receive the recompense for his toil in company with God’s chil-dren, than to be scourged with sinners for being a

What Are the Instruments of Good Works 201

* 1 P 3:14

* 1 P 3:17

74. Hier. In Mt 1 (CCSL 77:25); Smar. Collect. (PL 102:546B).

75. Bede In 1 Pt 3:14 (CCSL 121:245); Collect. (372AB). 76. Bede In 1 Pt 3:17 (CCSL 121:246).

202 Commentary on the Rule of Saint Benedict: Book Two

sinner, and after death to be plunged into hell, a rep-robate with the reprobate.ºNot to be proud.* The Lord threatens the proud man through Jeremiah the prophet saying: Behold I am against you, O proud one, says the Lord of hosts, because your day will come, the time of your visitation. And the proud will fall, sink to the ground, and there shall be none to lift him up; and I shall kindle a fire in his cities, and it will devour everything around him.* And elsewhere it is written: God will destroy the remembrance of the proud, and will leave behind the remembrance of the humble.* For divine Scripture speaks thus of pride itself: Pride is hateful before God and men. He who holds it will be filled with curses.* And:

‘Pride is the beginning of all sin.’ * It does not say ‘of some sin’, but ‘of all sin’, in order to show clearly that it is the cause of all sins, because not only is it a sin itself, but no sin, past, present or future, could be committed without it.77 A proud will causes God’s precepts to be despised, a humble will causes them to be kept; pride makes demons out of angels, humility makes men like the holy angels; the former subjects rebels to the devil, the latter joins the humble to Christ.78 For indeed from pride are born heresies, schism, detractions, envy, verbosity, boasting, contention, animosity, ambition, self-conceit, presumption, vanity, restlessness, lying, perjury, and many other evils.79 Let us now see by what signs pride can be detected. I pass over those whose very dress and gait show them to be proud, whose haughty neck, stern face, fierce eyes and fearsome speech proclaim their naked pride. With sorrow I point out only those—and denounce their example as something to guard against—whom pride secretly makes captive, although they are already converted and have made some progress. Having gained dominion by fraud, it hurls them headlong into the depths of evil, and unceasingly

CCM 116 ºTt 1:7 *

Jr 50:31-32 *

Si 10:17[20-21] *

Si 10:7,15 *

Si 10:13 *

77. Vita cont. III.2.1; PL 59:476B. 78. Ibid. 3.1; 478A. 79. Ibid. 4.1; 479C.

tramples them so that they can never rise from there.80 These are the ones who do not observe their seniors’ orders, but in fact pass judgment on them; when scolded for their negligence they either rebel insolently or murmur; they argue over the higher place, impudently aspire to be preferred even to their betters, exaggerate the simplicity of their spiritual fathers, and boldly utter their own opinions.81 They do not observe reverence for their seniors in obedient service, or modesty in their speech and discipline in their behavior; they are ºstubborn in pursuing their aims, hard of heart and boastful in their speech, deceitful in humility, obstinate in hate, impatient of subjection; they are hateful to all the good, slothful as far as good work goes, unyielding as regards obedient service, quick to speak what they do not know; rash in hearing, noisy in speaking, unrestrained in boisterous laughter.82

These are the signs of advancing pride, by which God is offended and withdraws, and the devil is invited to come. The devil feeds on all these evils and exults; he enters proud minds to take hold of them, lifts them up to dash them down, pampers them to destroy them, takes hold of them to possess them and through them practice all kinds of evil.83 There are two kinds of pride: the one casts spiritual men down when they pride themselves on their virtues, the other makes the carnal disobey their seniors’ orders.84 For it takes possession of some by means of worldly things, and exalts others by means of their spiritual virtues. It is called pride* because it wants [to be] above* what it is.85

35Not a winebibber.* That person is called a winebibber who drinks enough and yet is made drunk with difficulty.86 Hence Isaiah says: Woe to you who are powerful at drinking

What Are the Instruments of Good Works 203

º CCM 117

* superbia

* super

* 1 Tm 3:3

80. Ibid. 8.1; 484C. 81. Ibid. 8.2; 484CD. 82. Ibid.; 485A. 83. Ibid. 8.3; 485B. 84. Diff. I.504; PL 83:60C. 85. Ibid. 86. Etym. X.280; PL 82:397A.

204 Commentary on the Rule of Saint Benedict: Book Two

wine, and brave men at mixing strong drink.* Hence a cer-tain wise man says: Wine has destroyed many* because much [wine] drunk causes irritation and anger and many ruins.* Much wine drunk is bitterness of soul.† Wine was made to bring joy, not for getting drunk.* Sober drinking is health of soul and body.† The animosity caused by drunken-ness is the stumbling-block of the fool.* Drunkenness pro-duces disturbance of mind, stirs up fury of heart and the flame of inordinate passion, and it so estranges the mind that it does not know where it is. And so the evil that is committed through drunkenness is not felt.87 Hence blessed Basil says: Many have been seized by evil spirits through wine. And drunkenness is nothing else than a most obvious evil spirit.88 And the prophet says: Fornication and drunkenness take away the understanding.* The prophet Joel cries out to those who are sleeping as though estranged from their mind: Wake up, you drunkards, and weep, all you who drink sweet wine, because it has perished from your mouth.*

º 36Not a great eater.* The more the excessive eating of carnal food fills the belly, the more it empties the mind of spiritual virtues; the more the gluttonous body grows fat, the more the soul grows weak while fasting from virtues. Gluttony makes the flesh obese and the mind empty, it makes the body’s members strong and the soul languid; gluttony gives rise to laziness, laziness casts into a deep sleep,* and deep sleep leads to negligence. Now negligence engenders a curse, as it is written: Cursed is everyone who does the Lord’s work negligently.* Excessive eating causes surfeit, which in turn causes somnolence. Now a somnolent person does not love vigils or sing the psalmody to God at the appropriate time; he does not raise his mind to heaven, rise to the grace of compunction, or lift his soul to the heights of contemplation. He is sluggish at prayer, disdainful

Is 5:22 *

Si 31:25[30] *

Si 31:38Vulg. *Si 31:29[39] †Si 31:35 *Si 31:28[37] †

Si 31:30[40] *

Ho 4:11 *

Jl 1:5 *

CCM 118 ºSi 37:29 *

Pr 19:15 *

Jr 48:10 *

87. Sent. II.43.1-2; PL 83:649C-650A. 88. Ps.Bas. Ad fil. 14; PL 103:695B.

in lectio, insensitive when it comes to understanding the Lord’s word, reluctant to obey the seniors, and is lukewarm in performing any good work.

But since the rule does not want the monk to be a great eater or a winebibber, it clearly wants him to be temperate in all things. As blessed Ephrem says:

This is the general measure of self-restraint: each person according to his capacity and strength should allow himself as much food and drink as the sus-tenance of his body requires, not as the desire for satiety craves. Whoever fails to keep a balance on both sides will sustain great loss; now he restrains his stomach with severe fasts, now he releases it with an excess of food. A mind weighed down by excess and gluttony will not be able to dispatch pure prayers to God.89 As long as the saints dwell in this life they carry around a parched body because of their desire for the kingdom of heaven. And so the psalmist says: ‘My soul has thirsted for you; my flesh, too, in how many ways!’ * For the flesh thirsts for God when it grows dry through absti-nence.90 For as mentioned above, a fast which is refreshed in the evening with a great intake of food is not thought much of. Abstinence is not to be im-puted where fullness of belly has followed.91

Therefore the body must not be subjected to immoderate abstinence, in case it be unable to finish the good it has begun as a result of being unduly burdened with fasting. But the physical needs of the flesh are to be discreetly regulated, so that ºit be neither completely destroyed nor immoderately relaxed.92 For

What Are the Instruments of Good Works 205

* Ps 63:1

º CCM 119

89. Cassian Conl. II.22; CSEL 13:61-62. 90. Sent. II.44.4 (PL 83:651BC); Diad. mon. 27 (PL

102:623AB). 91. Sent. II.44.10 (652B); Diad. mon. 27 (623B). 92. Cf. Sent. II.44.13; 652C.

206 Commentary on the Rule of Saint Benedict: Book Two

the weakness of the body breaks the powers of the soul and causes the natural capacity of the mind to grow feeble.93 Whatever is done with moderation fosters the health of body and soul.94

37Not given to much sleeping.* After the censur-ing of much eating and of wine-bibbing there follows fittingly the censuring of overmuch sleep. For just as the rule does not want the monk to be a great eater or a winebibber, so it does not want the monk to be given to much sleeping. Just as a soldier loaded with heavy equipment is hampered in war, so a monk is hindered in his vigils when burdened with the reple-tion of large quantities of food. We cannot keep vigil when our belly is laden from feasting, but being over-whelmed by sleep we lose the fruits of vigils and incur very great loss for our soul; we experience great need of, and poverty in, spiritual virtues. As it is written: Sluggard, how long will you sleep? When will your rise from your sleep? You will sleep a little, slumber a little, fold your hands a little to sleep, and want will come upon you like a traveler, and poverty like an armed man.* Again: Do not love sleep, lest want oppress you; open your eyes and be filled with bread.*

We must beware that our soul itself does not sleep. The soul’s sleep is to forget its God. Any soul that has forgotten its God is asleep. Therefore the apostle says: Arise, sleeper, and Christ will enlighten you.* But the sleepy monk is soft, lukewarm and slack in his works. It is written of him: He who is soft and slack in his work is the brother of him who dissipates his own works.* On the other hand, it is written of the strong workman: He who works his own land will be filled with bread,* that is, he who in his life subdues his body and reduces it to the service of God, so that by his work he may please

Pr 20:13 *

Pr 6:9-11 *

Pr 20:13 *

Eph 5:14 *

Pr 18:9 *

Pr 12:11 *

93. Ibid. 15 (l.c.). 94. Ibid. 16 (l.c.).

him to whom he has subjected himself in obedience, will be completely filled after the body’s dissolution by receiving an everlasting reward. For the monk must be steadfast and well trained in good works, robust and strong, not soft and easy-going. And so Isidore says:

If men do not follow their profession as monks with unwavering purpose, the more slack they are in yearning for the goal of heavenly love, the more li-able they are to be brought back to love of the world. For an imperfect profession goes looking again for the desires of the present life; and even though a monk does not get caught up in them by what he does, still he is already caught up in them by loving to think of them.95

º 38Not lazy.* That is, not tardy and slow, not luke-warm or slothful. A person is called lazy† because he is suffering from some defect of the feet,* being tardy and slow at moving along. Through common usage this term passes over to the soul,96 so that it can be called lazy when it is slothful. For it is written in Proverbs: ‘They kill the lazy man with sloth, because his hands would not do any work’.* 97 Again it is written there: ‘The lazy man wishes and wishes not, but the soul of those who work will be made fat.’ * The word ‘lazy’ rightly denotes the man who would like to reign with Christ, but yet does not want to work for him. He delights in the idea of eternal rewards,98 but shrinks from hard

º CCM 120* Rm 12:11

† piger* pedibus aeger

* Pr 21:25

* Pr 13:4

What Are the Instruments of Good Works 207

95. Ibid. III.20.1; 694CD. 96. Etym. X.213; PL 82:389D-390A. 97. The Vulgate for Pr 21:25 reads: Desideria occidunt pigrum,

‘Desires kill the lazy man.’ The Migne text reads: Desidia occidit pigrum, ‘Sloth kills the lazy man.’ The CCM text has: Desidia occidunt pigrum, ‘They kill the lazy man with sloth’. Smaragdus almost certainly read desidia, ‘sloth’, because he has just twice used a form of desidiosus, ‘slothful’. as a synonym for piger, ‘lazy’. The Migne text gives desidia as a nominative, the CCM text as an ablative.

98. Bede In Pr II.13.4; CCSL 119B:79.

208 Commentary on the Rule of Saint Benedict: Book Two

work; he wants to have leisure in time, and yet receive an eternal reward. The soul of those who work for the eternal Lord will be made fat with everlasting gifts in the kingdom. For those who toil and sweat here in devoted labors for the Lord will rejoice when they receive heavenly refreshment;99 they will hear that de-sirable voice of the Lord saying: Come to me all you who labor and are burdened, and I will give you rest.* Again it is written: The lazy man has been pelted with a muddy stone, and all will speak about his disgrace.* And again: Laziness casts into a deep sleep.* Every slothful man is said to be lazy; by thinking correctly he, as it were, keeps watch, though by doing nothing he grows sluggish. But lazi-ness casts into a deep sleep; while fostering the right sentiments, he loses sight of watchfulness by not doing good.100 It is also written: Because of the cold the lazy man did not want to plough.*

Because of the cold, of course the lazy man does not plough; while he is oppressed by the sluggishness of sloth he puts off doing the good he ought to do, and while he fears small hardships he neglects to do things of the greatest importance. Rightly is it added concerning him: ‘In the summer he will beg and nothing will be given him,’ * because the monk who does not labor in good works now, receives nothing in the future world and, as it were, begs in the summer.101

Hence it is written again: I went through a lazy man’s field, and behold nettles had filled the whole place,* and so forth. What does ‘to go through a lazy man’s field’ mean, if not to inspect any negligent monk’s life and consider his works? Nettles and thorns fill it, because in negligent monks’ hearts it is earthly desires and the pricks of the vices that spring up.102

Mt 11:28 *

Si 22:1 *

Pr 19:15 *

Pr 19:15 *

Pr 20:4 *

Pr 24:30-31 *

99. Cf. ibid.100. Cf. Reg. past. III.15 (PL 77:74B) and Bede In Pr II.19

(CCSL 119B:101). 101. Reg. past. III.15; PL 77:74D-75A. 102. Moral. XX.25.54 (CCSL 143A:1043); Taio Sent. IV.32

(PL 80:949AB); Bede In Pr II.24.30,31 (CCSL 119B:124).

º 39Not a murmurer.* A monk murmurs either against the Lord’s scourges, or against the discipline imposed on him by the seniors, against the obedience enjoined on him by his superiors, or only by reason of the gluttony of his own belly. If he had not been a forgetful hearer* he would have heard the consola-tion of the Scriptures* concerning all these things and would not have murmured. For Scripture says: God scourges every son he receives.* It also says: My son, do not throw away the discipline of the Lord,* because he who loves discipline loves knowledge.* It also says: Obedience is better than sacrifice.* Therefore the monk must attend to all these authorities found in the Scriptures, and live without murmuring in such a way that he may not incur the evil of murmuring and lose the reward of his hard work.

Hence the apostle forbids us to murmur and inspires great fear, saying: Do not murmur, as certain ones murmured and perished by the serpents.* As though to say: And keep yourselves from the evil of murmuring, because just like those who murmured against the Lord in the desert and perished as a result of the serpents’ bites, so will you be torn to pieces and perish by the demons’ bites, unless you keep yourselves from the evil of murmuring. And so again it is written: Therefore keep yourselves from murmuring, which is of no benefit.* Unjust murmuring is of no benefit to monks because it proceeds from a disobedient and contentious spirit. By murmuring a man condemns himself, and does not amend the one against whom he murmurs. By murmuring he finds fault with his teacher and greatly increases his own punishments. And even if while murmuring he does the work enjoined on him, he does not gain a reward for his toil, but only detriment to his soul. For it is written in this same rule of blessed Benedict: If the disciple obeys with an ill will and murmurs not only with his mouth but even in his heart, then even if he fulfills the order it will not be acceptable

What Are the Instruments of Good Works 209

º CCM 121* Ws 1:11

* Jm 1:25

* Rm 15:4

* Heb 12:6

* Pr 3:11

* Pr 12:1

* 1 Sm 15:22

* 1 Co 10:9-10

* Ws 1:11

to God who sees his heart murmuring, and for such a deed he gains no reward; in fact he incurs the penalty of murmurers, if he does not amend with satisfaction.*

40Not a slanderer. That is, not one who defames, censures or finds fault. For a person is said to slander who changes good into evil. Now he who says that what is evil is evil must not be regarded as a slanderer but as the friend of truth; in that he chooses virtues and condemns vices, ºhe complies with the divine will in every respect. The Lord himself says through the psalmist David: The man who slandered his neighbor I pur-sued.* Therefore we ought to distance ourselves from agreeing with a slanderer and, as far as we can, align ourselves with the Lord; with him we should pursue our neighbor’s slanderer, all the time exercising fore-sight so as to aim at what is useful both to ourselves and to the slanderer, and not listen willingly, thus giv-ing him room to sin. For slander is a greater sin, if pos-sible, than fornication. The reason for this is that the fornicator kills only himself; but the one who slanders plunges both himself and the person who agrees with him into the pit of death.

Thus it is written in the book of Proverbs: Remove from yourself the crooked mouth, and let slandering lips be far from you.* This can be understood in two ways: that we should keep close guard over our mouth lest it speak anything perverse, and over our lips lest they slander our neighbor. And if we should see any others whatever given up to this vice, let us not make them our neighbors by agreeing with them, but rather drive them far away from us and make them strangers, lest we both perish in the vice of slander,103 for it is written: My son, fear God, and have no truck with slanderers, because their destruction will arise all at once, and the ruin of each,*

RB 5.17-19 *

CCM 122 º

Ps 101:5 *

Pr 4:24 *

Pr 24:21-22 *

210 Commentary on the Rule of Saint Benedict

103. Cf. Bede In Pr I.4.24; CCSL 119B:47.

that is, of the slanderer and the one who agrees with him.104 It is written: If the serpent bites in silence, no less does he who slanders secretly.* Hence James says: Do not slander one another, my brothers, because he who slanders his brother or judges his brother slanders the law and judges the law.*

41To put one’s hope in God.* For hope is said to be the expectation of future good things,105 which expresses a feeling of humility and the compliance of assiduous service. It is called hope [spes] because it is the foot by which one advances, as though saying ‘est pes’: ‘it is the foot’. On the other hand despair is so called because one who despairs lacks the faculty for advancing, for while anyone loves sin he cannot expect future glory.106

For blessed is he who puts his hope in God and in eternal happiness and glory; blessed is he whose hope that he will live forever is placed in the Lord and persists uninterruptedly. Hence the psalmist says: It is good for me to cling to God, to put my hope in the Lord.* That person of course clings ºclosely to God who puts his hope in him, because nothing can be more blessed than to entrust everything to him who knows how to provide what will benefit his worshipers.107 Hence the apostle says: Rejoicing in hope.* But he especially must rejoice in the hope of heaven who, by God’s help, is already ceasing to do wrong. For those who do not desist from wrongdoing are deceived by a vain hope when they look for forgiveness from God, and for eternal life; they would be right to do this if they were to cease from wrongdoing.108

Of course every just man needs to have hope and dread; at one time hope must raise him up to eternal

* Qo 10:11

* Jm 4:11

* Ps 73:28& 78:7

* Ps 73:28º CCM 123

* Rm 12:12

What Are the Instruments of Good Works 211

104. Cf. ibid. II.24.22; 123. 105. Diff. II.36.139; PL 83:92A. 106. Etym. VIII.2.5 (PL 82:296A); Diad. mon. 53 (PL 102:650C).

Smaragdus’s text omits Isidore’s deest pes as the source of desperatio. 107. Cassiod. Expos. ps. 72[73]:28; CCSL 98:670. 108. Isid. Sent. II.4.1; PL 83:603C.

212 Commentary on the Rule of Saint Benedict: Book Two

joy, and at another terror must give him up to dread of Gehenna.109 Therefore let the monk fear the Lord, hope in him, and implore his help without ceasing, for it is written: Those who fear the Lord have hoped in the Lord; he is their helper and their protector.* Let him earnestly request of the Lord’s mercy to be girded, as it were, with a belt of righteousness and not despair of pardon, for it is written: Mercy will surround those who hope in the Lord.* Let him by a right faith and holy works cling to God and say: The Lord is my hope since my youth,* and: Remember your word to your servant by which you gave me hope,* because it is better to hope in the Lord than to hope in a mere human.*

42When he sees something good in himself, let him apply it to God and not himself. Whatever good a monk sees in himself let him apply to God, he says, that is, let him attribute it to God, thank God for it, and not say that it belongs to him, but let him realize that it belongs to God. For all the good things men possess are ministered to them by God alone. God is spirit. And to one through the Spirit is given the word of wisdom, to another the word of knowledge, to another vari-ous kinds of tongues, to another the interpretation of words;* everything else of the kind is granted by the one Lord to the saints, and everyone must continually give him thanks. For if we receive all good things from the Lord, we must thank not ourselves but him for them all. For what have you, O man, that you have not received?, says the apostle. And if you have received, why do you boast as though you have not received?* So it is better for the per-son who boasts to make ºhis boast not in himself but in the Lord,* as it is written: My son, let your boasting be in the fear of the Lord.† Now when the apostle had said: I know both how to be poor and how to abound, how to be filled and how to be hungry and suffer need, he added: I can do all things in him who strengthens me.* He attributed

Ps 115:11 *

Ps 32:10 *

Ps 71:5 *Ps 119:49 *

Ps 118:8-9 *

1 Co 12:8, 10 *

1 Co 4:7 *CCM 124 º

1 Co 1:31, * 2 Co 10:17† Si 9:16[23]

Ph 4:12,13 *

109. Cf. ibid. 2 (l.c.).

nothing to himself because he knew that his power to do all things lay not in his own strength but in him who was strengthening him. And in another place when he said: I have labored more than everyone,* he added, so as not to apply it to himself but to God: Not I, but the grace of God with me.* For we owe to God the fact that we exist, that we are alive, that we under-stand, that we are human beings, that we live good and upright lives, that we understand rightly and in a Catholic way; we are in debt to God in every respect. Nothing is ours except the sin and evil we have done. And so there follows:

43But to know always that the evil is one’s own and to impute it to oneself. Therefore whatever evil a monk finds has been done in himself, he should be fully convinced that it was devised by him or in-stigated by the devil, but not created by God, because God has done no evil110 and does not rejoice in the de-struction of the living. Though the devil was a good angel he became evil by becoming proud,111 and by deceiving man, who had been made naturally good, he made him evil and proud. And thus through the fault of the first man the whole evil of sin ensnared the human race;112 this in its turn through long practice holds on to it and performs it, as though naturally; and just as the natural law, so also sin reigns in human members, fighting against the law of the mind and all holy vir-tues. Hence the apostle also says: But I see another law in my members fighting against the law of my mind, and lead-ing me captive in the law of sin which is in my members.*

The monk should therefore know that evil has been done by him, and every sin; and while he imputes it to himself let him say to the Lord: Against you alone have I sinned, and I have done evil in your sight.* Let

* 1 Co 15:10

* 1 Co 15:10

* Rm 7:23

* Ps 51:4

110. Ibid. I.9.1; 552A. 111. Ibid. 112. Cf. ibid. 8; 553A.

What Are the Instruments of Good Works 213

214 Commentary on the Rule of Saint Benedict: Book Two

him acknowledge it and repent with shedding of tears, saying with the prophet: Clearly this is my own evil, and I will bear it.* Again let him groan and say with David: Wash me more from my iniquity and cleanse me from my sin, because I acknowledge my iniquity, and my fault is always before me.* Therefore we must accuse ourselves of every perverse work and impute it to ourselves and do penance with our whole heart. But any good that is ºin us, as was said above, we should attribute not to our own powers or merits, but to him who dwells in heaven and who from his treasures supplies virtues to all the saints. For in Christ are hidden all the treasures of the wisdom and knowledge of God,* and when he gives, all the saints receive portions according to his way of arranging things. And so we must honor God not only with the substance of the money we dispense to the poor, but also with all the good works we do, and by ministering with the grace we receive, and we must seek his praise, not our own, in everything.

44To fear the Day of Judgment.* The Day of Judgment is greatly to be feared by sinners, because although it is mild for the upright, it is exceedingly terrible for sinners and the unjust, who will hear in that day: Depart from me, ye cursed, into eternal fire, which has been prepared for the devil and his angels.* Of this day we find written in the prophet Zephaniah:

The great day of the Lord is near, it is near and exceeding swift; the voice of the day of the Lord is bitter, the mighty man shall find tribulation there. That day is a day of wrath, a day of tribulation and distress, a day of calamity and misery, a day of darkness and fog, a day of cloud and whirlwind, a day of trumpet and alarm. There men will be dis-tressed, and they will walk like the blind who have sinned against the Lord;113 and their blood will be poured out as earth and their bodies as dung.*

Jr 10:19 *

Ps 51:2-3 *

CCM 125 º

Col 2:3 *

Si 7:36 *

Mt 25:41 *

Zp 1:14-17 *

113. The CCM text has Ibi tribulabuntur homines et ambulabunt ut caeci qui domino peccaverunt, whereas the Vulgate reads Et tribu-labo homines, et ambulabunt ut caeci, quia Domino peccaverunt.

That day is greatly to be feared by sinners, because at that time and on that day the whole earth will be consumed in the fire of the Lord’s zeal, and with haste the Lord will make an end of all the inhabitants of the earth* on that day. Hence the apostle also says: For dreadful is the expectation of judgment and the raging of a fire that will consume the adversaries in judgment.*

We must think now, brethren, of what we shall be able to do when we come to that last judgment to be judged. What shall we do when the judge begins to probe the secrets of our heart and to expose to view not only our deeds and words but even our thoughts? What shall we do when placed before the majesty of so great a judge? To whose help shall we fly, or whose aid shall we seek, or what excuse shall we be able to offer? With what method of defense shall we fight? What penance will come to our help, seeing that we scorned to do it in this life? What good works are going to defend us, seeing that we did not do them in this mortal body? To which saints shall we flee, seeing that we despised their example and also their words?114 Therefore what answer are we going to make when the ºLord begins to say to us in judgment: If you were able, why did you not do good works and resist the desires of sins? And if you were not able, why did you not seek my help against sins?115 And so it is now, while we are alive and are able, that we must turn away from evil and do good, and in all things continually seek his help, so that with his aid we may persevere till the end in the good work we have begun, and that on the Day of Judgment we may be put with the lambs at his right hand and hear: Come, blessed of my father, receive the kingdom that was prepared for you from the beginning of the world.*

45To dread Gehenna. Gehenna is a place of fire and brimstone which some think is called after a valley, conse-crated to an idol, which is near the wall of Jerusalem. For

* Zp 3:8

* Heb 10:27

º CCM 126

* Mt 25:34

What Are the Instruments of Good Works 215

114. Cf. Vita cont. III.12.1; PL 59:491AB. 115. Cf. ibid. 2; 491C.

216 Commentary on the Rule of Saint Benedict: Book Two

there the Hebrews immolated their children to demons.116 It was in fact the valley of the children of Ennon, and for this reason it was called Gehennon, in which many corpses have lain.117 And so the place of future torment where sinners are to be tortured is designated by the name of this place.118 For the pain of the damned in Gehenna is twofold: sadness burns their minds, and flame their bodies.119

Not only the monk but every Christian must dread this place, a place that is so terrible. Into it are cast all the damned, who are destined for torment. The Lord says of them: Bind their hands and feet and cast them into the outer darkness; there will be weeping and gnashing of teeth,* where their worm will not die and their fire will not be extinguished.*

A place so terrible as this is mightily to be dreaded, where there is a great weeping of many people, continual groaning, eternal torment, most piercing pain, and awareness of punishment. There the souls of the impious are racked with pain and yet do not faint away, their bodies are punished and yet do not come to an end. Unquenchable fire endures, so as always to burn the souls of the reprobate, surrounding them to make them suffer rather than live, and so that it may always be putting the living to death in its living flames.120 As for all who are said to be put to death in Gehenna, it is not a matter of their being consumed with pains that at some time cease, but of their living in those pains by way of punishment.121 We must bring these and similar things continually before the eyes of our mind and have a terrible dread of the Gehenna ºof

Mt 22:12 *

Is 66:24 *

CCM 127 º

116. Etym. XIV.9.9; PL 82:526B. 117. Collect.; PL 102:405A. 118. Etym. XIV.9.9 (526B). 119. Isid. Sent. I.28.1; PL 83:597B. 120. Cf. Vita cont. III.12.2; PL 59:492A. 121. Cf. ibid. (492B): Omnes enim qui in gehenna dic*ntur occidi,

non hoc cum illis agitur, ut . . , an example of nominativus pendens; cf. CCCM 68: p.LXXIV, n.(9).

eternal fire; moreover we must think most diligently and, with our mind’s eyes wide open, most intently what an evil it is to be excluded from that joy of divine contemplation and to be plunged into the lower depths of hell and the place called Gehenna; to be deprived of the most blessed company of all the saints and joined to demons; to become exiles from the heavenly homeland and inhabitants of hell; to die to the blessed life and live to everlasting death. What is experienced there is not what enlightens but what torments,122 and everything found there is filled, not with light and joy, but with darkness, pains and torments.

46To desire eternal life with all spiritual longing. Holy monks must desire eternal life with all spiritual longing; when they reach it they will receive many good things that beggar description. There they will possess eternal joy and receive the prize of immortality. Stored up there for those who love God are all those things Paul speaks of: What eye has not seen or ear heard, neither has it entered into the human heart what things God has prepared for those who love him.* For monks must de-sire eternal life because there they will cease from hard labors and possess an eternal inheritance and perpetual rest. There they will have the heavenly kingdom and glorious dominion; there they will eagerly acquire the company of patriarchs and partnership with prophets; there they will receive the company of all the saints and equality with the angels; there the pure of heart will see God and, having been made children from being slaves, will reign with Christ.

Therefore holy monks must love and desire eternal life, because there they will find laid up that sweetness of which the prophet David used to say: How great is the abundance of your sweetness, O Lord, which you have hidden for those who fear you, and perfected for those who

1 Co 2:9 *

122. Cf. ibid. 3; 492BC.

What Are the Instruments of Good Works 217

218 Commentary on the Rule of Saint Benedict: Book Two

hope in you.* There they will receive an abundant possession of paradise, and flourishing kingdoms; there they will be clothed with the garment of joy and with royal purple; there pain and groaning will flee, and health and everlasting joy will run to meet them; affliction and sadness will flee, and peace and eternal gladness will come; there they will hear from the Lord: Come to me, all you who labor and are burdened, and I will give you rest,* and: Come blessed of my Father, receive the kingdom which was prepared for you from the beginning of the world.* ºAnd he will make them take their place at table in eternal glory, and the Lord himself will pass through their midst and minister to them all good things. Amen.

47To keep death daily before one’s eyes. As blessed Isidore says:

Each person must live his life carefully, and always have its end in mind, because it is written: ‘In all your works keep in mind your last end, and you will never sin’ * We are uncertain, ignorant of how things will turn out, and while someone is not thinking of death he is taken.123 Hence each one must keep death daily before his eyes, and must be anxious and fearful lest he be suddenly seized amidst his sins and his life come to an abrupt end at the same time as his fault.124

For assuredly those the devil impels to vices during their living he drags down to torments suddenly in their dying.125 Although a person may be just in this life, when he is going forth from this body he is greatly afraid that he may be de-serving of punishment. For there is no one without sin, nor can anyone be quite sure of God’s judgment, since an account must be given even of idle words.126

Ps 31:19 *

Mt 11:28 *

Mt 25:34 *CCM 128 º

Si 7:36[40] *

123. Isid. Sent. III.62.3-4; PL 83:736C. 124. Cf. ibid. 4; 736C. 125. Ibid.; 736C-737A. 126. Ibid. 9; 738A.

Human life is short, and therefore we must always keep death before our eyes. Because our present life grows daily weaker it shortly comes to an end, and therefore the danger of death is to be feared. For the present life does not last long; but just as a piece of cloth is made up of threads, so too is human life daily completed by each passing day.127

Accordingly we must fear death while keeping anxious watch, in case we be suddenly seized by it. For it is written: Blessed is that servant whom his master finds watching when he comes,* that is, fearing death and thinking anxiously of his soul’s salvation. Blessed therefore is that monk who is always in dread,* and because he is always in fear of what his death will bring, he is always watchful and ready, so that when at midnight the cry goes up: Behold the bridegroom is coming, go forth and meet him,* without delay he may go forth to meet him with lamps trimmed, and may as a joyful dweller go with him into the eternal bridal-chamber, where surrounded by the embraces of the spouse he may live happily for ever. Amen.

48To keep guard at every hour over the acts of one’s life. That monk keeps good guard over the acts of his life at every hour, who as far as he can keeps himself free from sin in thought, speech, and action. Every day indeed the monk ºmust examine his acts with watchful care, and if in any of them he perceives that he is guilty of sin, before sunset, and if possible before he eats, sleeps or does any work, he must swiftly have recourse to penance and thereafter keep himself from every deed of crookedness. For it is not only in what we do that we sin; we also frequently sin in our thoughts and speech.128 For evil works proceed from evil thoughts, and in turn from crooked works evil

What Are the Instruments of Good Works 219

* Mt 24:46,Lk 12:37

* Pr 28:14

* Mt 25:6

º CCM 129

127. Cf. ibid. 61.3; 735C-736A. 128. Cf. ibid. II.25.3 (626C); Diad. mon. 36 (PL 102:631C).

220 Commentary on the Rule of Saint Benedict: Book Two

thoughts burst forth. And even though someone be free of evil works, nevertheless because of the malice that attaches to an evil thought alone he will not be innocent of wickedness. Hence the Lord calls to the people saying through Isaiah: Take away the evil of your thoughts from my eyes.* 129 For just as a female viper is destroyed if she is torn by the offspring in her womb, so too if evil thoughts are nourished within us they kill us and con-sume us with the poison of vipers; and unless while they are still small they are dashed against the rock, that is, Christ,* they destroy our soul with a cruel wound 130 and kill it if we unlawfully consent to them and unhappily endeavor to carry them out. Therefore we must exercise a great deal of attention in guarding our heart, because from it come forth crooked thoughts, and from crooked thoughts proceed crooked works.131 And therefore at every hour we must anxiously keep guard over the acts of our life, lest we slip like fools in thought or speech or work, and be drawn unguarded into sin, be mocked by demons for being unarmed, and be torn to pieces.

49To know for certain that God beholds one in every place. So immense is the divine greatness that it sees everything, fills everything and is above every-thing, and there is no place so shut in that God is not there. Hence David used to say: If I go up to heaven you are there; and if I go down to the underworld you are present.* And therefore every creature of God, whether it is in heaven or on earth or under the earth, is trans-parent and manifest to him. And so Paul says:

The word of the Lord is living and effectual and more piercing than any two-edged sword, reaching right through to the division of soul ºand spirit, of

Is 1:16 *

Cf RB 4:50 *

Ps 139:8 *

CCM 130 º

129. Cf. ibid. 2 (626BC); Diad. mon. 36 (631C). 130. Sent. II.25.4 (626C); Diad. mon. 36 (631D). 131. Cf. Sent. II.25.8 (627AB); Diad. mon. 36 (631D).

joints also and marrow, and a discerner of the thoughts and intentions of the heart; and there is no creature that is invisible in his sight, for all things are naked and open to his eyes.*

And Solomon says: In every place the eyes of the Lord behold the good and the evil.* Now since we know that at every hour and in every place we are seen by God, we must not sin in his sight and that of his angels; but in every place and at every hour we must live with justice and truth, and with fear and trembling stand in his full view. And just as blessed Job feared him, we too must fear and say truthfully with him: I have feared God as waves ever swelling over me, and his weight I was not able to bear.*

50Straightway to dash against Christ the evil thoughts that come into one’s heart,* and to reveal them to one’s spiritual senior. For there are thoughts that are passing, empty and fleeting; the more swiftly they pass, the less they defile the person who thinks them. Solomon says of these: And the women who grind shall be idle, being few in number,* that is, those thoughts that during a man’s life revolve in his mind like millstones, once the soul leaves the body will all remain empty and idle. Therefore because no one can retain all these thoughts in his memory, he is never forced by anyone to express them. But there are other thoughts of a harmful kind, which frequently delight the mind and seek to win it over and plunge it into sin. And so Solomon says: The thought of a fool is sin.* Again he says: Evil thoughts are an abomination to the Lord, and pure speech is most beautiful.* Blessed Benedict exhorts us not to hide these thoughts in our inmost heart, but to dash them against Christ and reveal them to a spiritual father. For it is written: He who hides his sins will not be directed; but he who confesses them and for-sakes them will obtain mercy.*

What Are the Instruments of Good Works 221

* Heb 4:12-13

* Pr 15:3

* Jb 31:23

* Ps 137:9

* Qo 12:3

* Pr 24:9

* Pr 15:26

* Pr 28:13

222 Commentary on the Rule of Saint Benedict: Book Two

Therefore that monk will most easily obtain mercy from the Lord, who with a pure mind and a humble heart has not concealed his thoughts from his spiritual father. And so to dash against Christ the evil thoughts that come into our hearts means this: to implore Christ’s help against the allurements of those pleasures, to put one’s hope in Christ so that one may be able to emerge as victor, faithfully to believe in him and firmly to hope in him, and not to pride oneself on the victory and triumph, but to give thanks to Christ. He orders the monk to reveal these thoughts to his spiritual father, so that from him he may find salutary advice, and ºfrom the Lord a very swift remedy for sin, as it is written: I said, I will confess to the Lord against myself my injustices, and you forgave the wickedness of my heart.*

The merciful God washes away the sins of the heart the more quickly, in that it does not permit these to issue in deeds; and the wickedness thought of is the more quickly loosed, in that it has not been the more tightly bound through having been put into effect. And he shows how easily these are pardoned: while a person is still promising to ask, he has already obtained what he was promising to ask for, and because the fault had not reached the stage of being put into effect, the repentance was not to reach the stage of inflicting torture; the affliction thought about was to wipe clean the mind that had been stained by an iniquity that was only thought about.132

51To keep one’s mouth from evil and crooked speech. Hence Solomon warns us saying: Remove from yourself the crooked mouth, and let slandering lips be far from you.* And Paul says: Let no evil speech proceed from your mouth; but if there is some good [speech] for meeting a current need, that it may give grace to the hearers.* In fact from the monk’s mouth there should come, not evil or crooked speech, but such as edifies and gives grace. For the Lord

CCM 131 º

Ps 32:5 *

Pr 4:24 *

Eph 4:29 *

132. Reg. past. III.29; PL 77:109C.

draws and the good monk runs after him; and so that others too may follow, he must frequently bring forth for his brothers not spiteful but encouraging speech. For it is written: He who hears, let him say, Come,* that is, every monk who has merited to receive in his mind the internal light of faith and charity should not cease to invite others to this as well.

Now this is why we must keep our mouth from evil and crooked speech: that it may not first infect us with the blemish of its malice, and afterwards spread to others its death-dealing poison. For it is written: The stroke of a whip makes a bruise; but the stroke of the tongue breaks bones.* As James the apostle says, the tongue is full of deadly poison* and therefore we must guard it most carefully. For it is written: He who guards his mouth guards his soul; but he that is thoughtless in his speech will meet with evil.* No doubt the person who does not cease to sow scandal while he lives will meet with evil in the future. And so Solomon says: The wicked man digs for evil, and a fire burns on his lips.* And again: A dart and a sword and a sharp arrow is the man who speaks evil against his neighbor.* For it usually happens that while we do not avoid certain insignificant evils pertaining to the vices, we fall insensibly into serious sin ºof the tongue. And while we are not afraid to commit certain deeds that are not grave, from the habit of sinning we slip into worse crimes; and while we are speaking incautiously about many things, without doubt we sin either against God or against our brother. And so there follows a warning that is appropriate for us:

52Not to love much speaking. A monk must love silence rather than much speaking. Concerning si-lence Isaiah says: The service of justice is silence.* For the justice of the mind is forsaken when one does not refrain from immoderate speech.133 Of much speaking Solomon says:

* Rv 22:17

* Si 28:17[21]

* Jm 3:8

* Pr 13:3

* Pr 16:27

* Pr 25:18

º CCM 132

* Is 32:17

What Are the Instruments of Good Works 223

133. Ibid. 14 (73D); Taio Sent. IV.26 (PL 80:943B); Diad. mon. 39 (PL 102: 635B).

224 Commentary on the Rule of Saint Benedict: Book Two

In much speaking sin will not be lacking.* And so again we find written: Like a city lying open and not encompassed by walls, so is a man who cannot restrain his spirit in speaking.* A monk who does not have the wall of silence is ex-posed to the enemy’s darts. The enemy has less trouble overcoming him, the more he fights against himself by much speaking.134 And so James says: If anyone thinks he is religious while not restraining his tongue but seducing his heart, his religion is empty.* And he says again: Let every man be swift to hear but slow to speak.* As blessed Gregory says:

Those who devote themselves to much speaking are to be warned to look closely and see from what a condition of rectitude they are going to their ruin when they fall away through a multiplicity of words. The human mind is like water: when enclosed, it is gathered to higher things, and when released it loses itself, because it scatters itself uselessly through the lowest things. When it becomes dissipated from its censoring silence by superfluous words, it is car-ried outside itself as by so many streams. From there it is not able even to return to itself interiorly, be-cause being scattered through much speaking it shuts itself out from the secret place of intimate consideration.135

53Not to speak vain words or such as move to laughter. Vain words are those that are also called idle, namely, those that lack a reason of just necessity, or where there is no intention of being genuinely use-ful.136 Vain speech is a great ºvice, and one that monks must beware of in every way; its raw material is vanity,

Pr 10:19 *

Pr 25:28 *

Jm 1:26 *

Jm 1:19 *

CCM 133 º

134. Cf. Reg. past. III.14 (73B); Taio Sent. IV.26 (942D-943A); Diad. mon. 39 (635A).

135. Reg. past. III.14 (73AB); Taio Sent. IV.26 (942CD); Diad. mon. 39 (634D).

136. Cf. Moral. VII.17.58 (CCSL 143:379); Taio Sent. IV.26 (943C); Diad. mon. 39 (635C).

and by smooth persuasion, as it were, it deceives the light-minded man. For vanity is a lightness of mind, ever bearing in the heart the raw material of overflow-ing talkativeness and idleness, and always producing in the mouth vain speech. It is a certain simulation of the virtues, a longing for esteem, a morbid and rest-less hollowness; it is sweet to the wretched, bitter to the mature, dangerous for the resistant, domineering towards its subjects; it captivates the light-minded, en-tertains the captivated, harasses the ambitious, puffs up the petty and brings low the puffed up; those swollen with self-importance are its slaves, those who are lifted up are lying down under it, those who are lost find it, those liable to a fall hasten towards it.

This is vanity. It not only drains certain virtues of their content, as some think, but when it has been admitted it strengthens the boldness of the vices. It does not gain entrance into minds that are filled with virtues, but tempts those that are empty of virtues; it casts its lovers down headlong, that is, those who boast basely, who take unlawful delight in having themselves praised by all, who rejoice in the greetings of those they happen to meet, show favor to those who flatter them, give way to pleasures, and are pleasing to all base folk. They eagerly desire to teach what they do not know, want to be thought very highly of, rejoice in what gives delight, call their vices virtues, deceive themselves and trick those well-disposed to them; swift to promise, they are shown up as liars; ponderous in speech, base in mind, everywhere treacherous; joyful when things go well, easily shattered when they go badly, puffed up at flunkey service, uneasy at reproaches, immoderate in rejoicing.137 This is the vice of vanity, which monks must avoid at all costs; instead, loving and speaking the truth from heart and mouth,* they must follow and imitate Christ the Lord so as

What Are the Instruments of Good Works 225

* RB 4.28

137. Cf. Vita cont. III.10.2; PL 59:488B-489A.

226 Commentary on the Rule of Saint Benedict: Book Two

to be able to reign happily with him for ever. Now this vanity mentioned above loiters in an empty heart and an empty mind. It is always making some people laugh and arouses guffaws in others. Proof of it is often found both in vain speech and in much and violent laughter. And so there follows:

54Not to love much or violent laughter. A monk ought to weep more than laugh, for it is written: Laughter shall be mingled with sorrow, and mourning occupy the end of joy.* In the Gospel the Lord says: Blessed are those who mourn, for they shall be comforted.* For we are in a vale of tears, and so we should not laugh but mourn. We should shed tears for our sins, ºtears for the dissolution of our body, tears of desire for our Creator and the company of all the angels and saints, tears that we may be delivered from the pains of hell and the snares of the devil. For those who sow in tears, says the psalmist, shall reap in joy,* that is, those who, while they are living in their mortal body, pour forth prayers with tears and groaning to the Lord, after death will reap the reward of their labor in eternal joy, that is, in that joy of which the Lord says to his disciples: I will see you again and your heart will rejoice, and no one will take your joy away from you.*

Therefore it is more fitting for a monk to have salutary sadness than empty joy. For it is written: The heart of the wise is where there is mourning, and the heart of fools where there is mirth.* And again it is written: Anger is better than laughter, because by sadness of countenance the mind of the offender is corrected.* Hence James the apostle gives us a terrible warning when he says: Be afflicted and mourn and weep; your laughter will be turned into mourning, and your joy into sadness.* 138 And the Lord says: Woe to you who laugh, for you shall mourn and weep.* A monk

Pr 14:13 *Mt 5:5 *

CCM 134 º

Ps 126:5 *

Jn 16:22 *

Qo 7:4[5] *

Qo 7:3[4] *

Jm 4:9 *

Lk 6:25 *

138. The CCM text of the quote from James 4:9 has converte-tur, the Vulgate convertatur.

ought not to laugh much, but to serve his Lord with contrite and humble heart. A monk ought not to love violent laughter, that is, laughter that bursts forth in loud guffaws and actually shakes the person giving vent to it, in case he should be marked out by people as a fool, for it is written: The fool lifts up his voice in laughter,* and: As the crackling of thorns burning under a pot, so is laughter in the mouth of a fool.* Laughing comes naturally to the human being, and so cannot be entirely forbidden him; but we may allow to be done, with restraint, circ*mspectly and becomingly, what cannot be entirely relinquished, since we are under nature’s compulsion.

55To listen willingly to holy readings. The knowl-edge of sacred reading provides those who cultivate it with keenness of perception, increases their under-standing, shakes off sluggishness, does away with idle-ness, shapes their life, corrects their behavior, causes wholesome groaning and produces tears from a heart pierced by compunction; it bestows eloquence in speaking and promises eternal rewards to those who toil; it increases spiritual riches, curbs vain speech and vanities, and enkindles the desire for Christ and our heavenly homeland. It is always associated with prayer, and must always be joined to prayer.

For prayer cleanses us, while reading instructs us. And therefore he who wishes to be always with God must frequently pray and frequently read. For when we pray, we speak with God; but when we ºread, God speaks with us. All progress, then, proceeds from reading, prayer and meditation. What we do not know we learn by reading; what we have learned we retain by meditations; and by prayer we reach the fulfillment of what we have retained. Therefore the reading of the Sacred Scriptures confers a twofold gift: it instructs the mind’s understanding, and it brings the one who is withdrawn from the world’s vanities to the love of God.139

What Are the Instruments of Good Works 227

* Si 21:20[23]

* Qo 7:6[7]

º CCM 135

139. Isid. Sent. III.8.1-4 (PL 83:679AB); Diad. mon. 3 (597CD).

228 Commentary on the Rule of Saint Benedict: Book Two

Hence Paul warns Timothy, saying: Until I come attend to reading . . . to doctrine . . . meditate upon these things, be wholly in these things, so that your progress may be manifest to all.* For no one will be able to come to full knowledge of Sacred Scripture unless he has gained familiarity with it by repeatedly reading or hearing it, as it is written: Love her and she will exalt you; you will be glorified by her when you embrace her.* 140

56To devote oneself frequently to prayer.* To devote oneself means to pursue [something] eagerly and to brood over [it].141 And fittingly has he ordered us, after listening to reading, to devote ourselves frequently to prayer. Prayer is not opposed to reading, nor is reading foreign to prayer. Sometimes they express the same thing, sometimes different things. But because prayer* gets its name from being a reason* of the mouth*,142 neither of them is deprived of the name of prayer; both are decreed in keeping with reason, both in fact are dictated in keeping with reason. Each is much commended by God to what is closely related to it, so that work may be supported by prayer, and prayer by work. Hence Jeremiah says: ‘Let us lift up our hearts with our hands to God’.* For that person lifts up heart with hands who lifts up prayer with work.143

And Paul warns us about urgency in prayer when he says: Be urgent in prayer,* and Praying at all times in the Spirit.* For since we offend at all times, as it is written: We all offend in many matters,* we must pray for our offenses at all times. And Paul says again: Pray without ceasing.* And Peter says: And so be prudent and watch in prayers.* For as often as we are defiled by any vice

1 Tm 4:13, 15 *

Pr 4:8 *

Lk 18:1, *1 Th 5:17

oratio *ratio *oris *

Lm 3:41 *

Rm 12:12 *

Eph 6:18 *Jm 3:2 *

1 Th 5:17 *

1 P 4:7 *

140. Cf. Isid. Sent. III.9.1; 680BC. 141. Smaragdus’ second synonym for incumbere is incubare, here

rendered by ‘to brood’, which is not meant to convey pensive moodiness so much as attentive presence to the task in hand.

142. Etym. I.5.3; PL 82:81C. 143. Isid. Sent. III.7.18; 675B.

we must apply ourselves to prayer, because frequent prayer conquers vices.144

ºNow prayer must involve not only our lips but also our hearts. For God does not pay attention to a multiplicity of words, but he beholds the heart of the person praying.145

One must never pray without groaning, for the remembrance of sins engenders mourning. For when we pray we bring to mind our sins, and then we know all the more that we are guilty. And so when we stand before God we ought to groan and weep as we remember how grave are the crimes we have committed, and how horrible are the punishments of hell that we fear. The mind should keep itself after prayer in the condition it is in when it offers itself in prayer. For prayer brings no profit if one again commits what one is now asking pardon for. He who does not by sin repeat what in prayer he asks to have washed away, doubtless receives in his prayers the desired effect.146

57Daily in prayer to confess to God with tears and groaning one’s past evils. Confession can be understood in two ways: either as praise, as when the Lord says to his Father: I confess to you, Father of heaven and earth,* or as when someone confesses his sins which need forgiveness from him whose mercy is unfailing. God’s mercy comes to the aid of those who confess while still in this world; after death, however, the pain and groaning of repentance torment souls without setting them free from the punishment for sin. For a sin which brings on the soul eternal punish-ment after death must not be concealed. As Cassian says:

The devil will not be able to assail and bring down a young monk, unless it be one he sees concealing

What Are the Instruments of Good Works 229

º CCM 136

* Mt 11:25

144. Cf. ibid. 1 (671B-672A); Diad. mon. 1 (594C). 145. Cf. Isid. Sent. III.7.4 (672AB); Diad. mon. 1 (594D). 146. Isid. Sent. III.7.5-6 (673A); Diad. mon. 1 (595AB).

230 Commentary on the Rule of Saint Benedict: Book Two

his thoughts from his senior either through pride or through shame. For the fathers said that a thought was evidently diabolical if a junior is ashamed to lay it bare to his senior.147

It is better to confess one’s sins to the Lord and con-fidently hope for pardon from his mercy, than to con-ceal one’s crime for a short space of time and suffer the eternal loss of one’s soul. And so Solomon says: He that hides his sins shall not be directed; but he who confesses and forsakes them shall obtain mercy.* For a person more easily appeases God who is not convicted by human judgment, but who of his own accord acknowledges the sin committed, and having become a judge and avenger towards himself punishes with tears what he committed by perverse works; he is not ashamed rightly to punish with tears what he was not ashamed wrongly to commit. Hence it is written again: Be not ºashamed to confess your sins to the Lord.* Each of us should confess his sins to the Lord, certain that, if he perseveres in repentance, and after having confessed brings forth worthy fruits of repentance, not only will he receive pardon of sin, but he will be made a citizen of the heavenly city, and receive everlasting rewards as well.

58To make amends for those evils in the future. That person therefore does worthy penance who so deplores past evils as not to commit them again in the future. For one who bewails a sin and then commits it again is like someone who washes an unbaked brick: the more he washes it, the more mud he makes.148 Therefore, he does penance wor-thily who no longer commits the sins he previously committed, but promises amendment along with sat-

Pr 28:13 *

CCM 137 º

Si 4:26[31a] *

147. RCass. 29:3-4 (R Ben. 94:183); Conc. 15.7 (PL 103:849B); cf. Cassian Inst. IV.9 (CSEL 17:53).

148. Isid. Sent. II.13.7 (PL 83:615B); Diad. mon. 15 (PL 102:612B).

isfaction for what he has done.149 Each must hasten to God by repenting while he can, in case while able he refuses to, and when later he wants to he is quite unable. And so the prophet says: ‘Seek the Lord while he may be found; call on him while he is near’ *.150 One who repents of his sins ought not to have a feeling of security, because secu-rity breeds negligence, and negligence draws a man to his former vices.151 But the penitent must foresee the enemy’s cunning ambushes against him, and must not return to past vices, or do what is evil any more.

59Not to carry out the desires of the flesh.* The desires of the flesh means the pleasures and eager longings of the body; Not to carry out means not to bring them to effect, that is, not to fulfill them in one’s deeds. And so Paul says: Walk in the spirit, and you will not fulfill the desires of the flesh.* To fulfill the desires of the flesh is to carry out in deed the lusts of the flesh and the base movements of the body. And so Peter says: Dearly beloved, I beseech you as strangers and pilgrims, to abstain from carnal desires that war against the soul.* For while the flesh is being feebly subjected to flattering lusts, the army of the vices is being strongly armed against the soul.152 Carnal desires are fondness for sordid pleasure153 and the allurements of carnal vices; enticed by these a monk delights in empty fables and superfluous words, he ºdelights in the spectacles of earthly things and in earthly joys;154 he burns with his belly’s voraciousness and his gullet’s desire,155 is consumed with ambition for honors and bewitched by human praises and the

What Are the Instruments of Good Works 231

* Is 55:6

* Ga 5:16

* Ga 5:16

* 1 P 2:11

º CCM 138

149. Cf. Isid. Sent. II.13.6 (615A); Diad. mon. 15 (612B). 150. Isid. Sent. II.13.13 (616A); Diad. mon. 15 (612C). 151. Cf. Isid. Sent. II.13.18 (616C-617A); Diad. mon. 15 (612D). 152. Bede In 1 Pt 2:11 (CCSL 121:239); Collect. (PL 102:288)

and Diad. mon. 57 (PL 102:654D). 153. Cf. Isid. Diff. II.31.109; PL 83:86B. 154. Cf. ibid. 110; 86C. 155. Cf. ibid. 111; 86D.

232 Commentary on the Rule of Saint Benedict: Book Two

allurements of vainglory; he lifts up his wretched heart to pride156 and flings it, all unhealthy, headlong into the multitude of all the vices.157

On the contrary, the monk who takes no delight at all in fulfilling the desires of the flesh is armed with sacred virtues; he fights strongly against the desires and vices of the flesh, and struggles against the attacks of the vices with the contrary virtues. Against impurity he employs cleanness of heart,158 and tames lust with abstinence;159 he prepares love against hatred, sets patience against anger, trust against fear, generosity against avarice, humility against pride.160 And thus he sets the individual virtues against the individual vices,161 so that he is not overcome and forced to yield, but emerges as victor, with the vices overcome.

60To hate one’s self-will.* He says one’s self-will, that is, what is private and uniquely one’s own, which no one else approves and no one declares to be just, because even if it seems good to the one who tries to fulfill it, it is not good because it is self-will, and is not approved by the counsel of any father. And so it is written: Do not go after your lusts, but turn away from your own will.* And so the Lord says: I have not come to do my own will, but that of him who sent me.* Holy men renounce their own wills and die to this world in such a way that they find their delight in living for God alone; and to the extent that they withdraw them-selves from the pleasures of this world, they contem-plate with the mind’s eye the presence of God and the numerous assembly of the angelic company. A person cannot reach perfection after denying all he possesses,

Si 18:30 *

Si 18:30 *

Jn 6:38 *

156. Cf. ibid. 112; 87A. 157. Cf. ibid. 113; 87B. 158. Cf. Isid. Sent. II.37.2; PL 83:638C. 159. Cf. ibid. 3 (l.c.). 160. Cf. ibid. 2 (l.c.). 161. Cf. ibid. 1; 638B.

unless he also renounces his own wishes. What is it to deny oneself, except to forsake one’s own wishes?

61To obey in all things the precepts of one’s abbot. The abbot’s precepts must always be just and holy, and therefore they must be obeyed by his disciples always and in all things. For if he issues commands to his disciples otherwise than he should, he must be given the answer the apostles gave: We must obey God rather than men.* Therefore the abbot’s precept must never be at ºvariance with the Lord’s command, in case while the abbot’s precept is being obeyed, one is at variance with the Lord’s precepts. Therefore one must obey the abbot, so that it may be the same as obedience to Christ. For he says to his disciples: He who hears you hears me, and he who spurns you spurns me.* And so Paul the apostle says: Obey your superiors and be subject to them, for they are keeping watch as men who are going to render an account for your souls, so that they may do this with joy and not with grief.* And Solomon says: Obedience is better than sacrifice.* And Paul says again: We beseech you, brothers, to get to know those who labor among you and who are over you in the Lord and admonish you. Esteem them more abundantly in charity, and on ac-count of their work have peace with them.* For the abbot is seen to take the place of Christ in the monastery*, and for this reason the good of obedience is to be shown him. For if, as is fitting, he does an excellent job, he must needs be imitated by his disciples. But if through body’s frailty or mind’s weakness he refuses to fulfill by his deeds what he preaches by his words, let the subjects hear what follows, and fulfill by their deeds the precept of the Lord Jesus Christ, that is, Even if he does otherwise, which God forbid, [let them be] mindful of the Lord’s precept: Do what they say, but not what they do.*

62Not to wish to be called holy before one is, but first to be what one can then more truly be

What Are the Instruments of Good Works 233

* Ac 5:29

º CCM 139

* Lk 10:16

* Heb 13:17

* 1 Sm 15:22

* 1 Th 5:12-13

* RB 2.2

* Mt 23:3

234 Commentary on the Rule of Saint Benedict: Book Two

called. When blessed Benedict says this, in order that the monk may not succumb to the vice of boasting he prudently and briefly reproves and admonishes him. For there are some monks who desire, not to be, but to be called holy; they want to have a name for holi-ness, but do not desire to exercise the work of holiness. Therefore the person who desires to have a name for holiness must first of all not cease to perform the work of holiness. The Lord did not say to the children of Israel: Be called holy, because I too am called holy, but Be holy, he said, because I, the Lord your God, am holy.* And so one who wants to be called holy should first hasten to perform the work of holiness and shrewdly seek spiritual fruits, so that filled with these he can justly be called, and be, holy. For no one will rightly be able to be called holy except one who has deserved to receive the fruits of the Holy Spirit. Now the fruit of the Spirit, as the apostle says, is charity, joy, peace, longanimity, goodness, kindness, faith, modesty, meekness,* and the as-sembly of all the other virtues; filled with all of these, as has been said, the monk will rightly be able both to be called and to be holy.

º 63To fulfill God’s precepts daily in one’s deeds.* And James says: Be doers of the word and not hearers only.† And Paul says: It is not the hearers of the law who are just in God’s sight, but the doers of the law will be justified.* And when John in his Apocalypse had said: Blessed is he who reads and they who hear the words of prophecy in this book, he immediately added, and who keep those things that are written in it.* 162 Hence in the Gospel the Lord says: If you love me, keep my commandments.* And again he says: The one who has my commandments and keeps them, that man is the one who loves me,* that is, he who has them in his memory and keeps them in his life, who has them in his speech and keeps them in his behavior, who has

Lv 19:2 *

Ga 5:22-23 *

CCM 140 ºSi 6:37 *Jm 1:22 †

Rm 2:13 *

Rv 1:3, 22:7 *Jn 14:15 *

Jn 14:21 *

162. Cf. Bede In Jac 1:22 (CCSL 121:191-2); Collect. (PL 102:300A).

them by hearing and keeps them by doing, or who has them by doing and keeps them by persevering.163 And the Lord says again: He who hears my words and does them will be likened to a wise man who built his house upon rock,* and so forth. And the Lord himself again says: Not everyone who calls me Lord, Lord, will enter the kingdom of heaven, but he who does the will of my Father who is in heaven will enter the kingdom of heaven.* And: Amen I say to you, if anyone keeps my word he will not see death for ever.*

Hence the Lord warns us through Solomon when he says: My child, do not forget my law, and let your heart keep my precepts; for they shall add to you length of days and years of life and peace.* And again the same Solomon says: My child, keep my words and lay up my precepts for yourself. Keep my commandments and you shall live.*

64To love chastity. Chastity means incorruption of body and of heart.164 Certain persons have said that chastity is in the mind, virginity in the body. But true and genuine chastity allows neither the mind to be stained nor the body defiled.165 It shines out not only in virgins but also in the continent, and it is bright with the luster of its own beauty. Admiring its beauty Scripture says: O how beautiful is the chaste generation.* For Isaiah bears witness that virgins will be happier in eter-nal life when he says: ‘Thus says ºthe Lord to eunuchs: I will give them a place in my house and within my walls, and a name better than sons and daughters; I will give them an everlasting name that will not perish.* Therefore we must love chastity’s beauty;166 it separates its lovers from the world’s cares, and prepares in the heavenly Jerusalem a most sublime name and a place full of light; it bestows on those who cultivate it the reward for continence

What Are the Instruments of Good Works 235

* Mt 7:24

* Mt 7:21

* Jn 8:51

* Pr 3:1-2

* Pr 7:1-2

* Ws 4:1

º CCM 141

* Is 56:4-5

163. Aug. In Jo ev. 75.5 (CCSL 36:517); Collect. (PL 102:325A). 164. Cf. Diff. I.84 ( PL 83:19B). 165. Cf. ibid.; 19C. 166. Isid. Sent. II.40.4-5 (PL 83:643C); Diad. mon. 28 (PL

102:623D-624A).

236 Commentary on the Rule of Saint Benedict: Book Two

and the name of sons; it gives them an eternal name and joins them to the choir of angels. Therefore we must love chastity’s beauty, which makes virgins and the continent equal to the angels.167

Chastity of body is made holy and perfect by humility and purity of heart. For incorruption of body is of no benefit where there is not integrity of mind, and to be clean of body is of no avail to him who is defiled in mind.168 For just as one who is chaste in heart and body makes a sweet odor for angels and men, so one defiled in heart and body sends out a horrid stench everywhere. The chaste person is bright with the virtue of purity, the defiled person stinks with filth and dirt; the chaste and pure person is joined to the holy angels, the unclean is joined to the unclean demons; the defiled demons plunge the defiled person into the infernal regions, while the holy angels receive the chaste person into heaven; the former, because he was never ashamed to commit evil in the dark, is justly condemned and plunged into the dark abyss; the latter, because he had been placed in the light and loved chastity’s brightness, will reign brightly in the light of an eternity that is full of light. Let us then love chastity’s cleanness, so that it may keep us chaste in the present life; it will enable us in the future to receive eternal rewards.

65To hate no one. With weeping must we lament those who are consumed with hatred towards a brother, and store up destructive deceit in their soul against others. For those who dissociate themselves from fraternal charity separate themselves from the kingdom of God.169 Hence the apostle John says: He who says that he is in the light, and hates his brother, is still in the darkness.* He likewise says: He who hates his brother is in darkness and walks in darkness, and does not know where he is going, because the darkness

1 Jn 2:9 *

167. Cf. Sent. II.40.5 and 4 (643C); Diad. mon. 28 (624A). 168. Sent. II.40.8 (644B); Diad. mon. 28 (624A). 169. Sent. III.27.1-2; 701B.

has blinded his eyes,* that is, because of his hatred for a brother he is unawares cast headlong into the Gehenna of the underworld, and in his ignorance and blindness is plunged into the dark punishment of hell.170

He says again: He who hates his brother ºis a murderer.* He does not move his hand to kill a man, yet he is already regarded by God as a murderer.171 For when the time of retribution comes, he who is held fast by this kind of murder, that is, of hatred, will be condemned with Cain ‘who was from the evil one’ *.172

He says again: If anyone says, I love God, and hates his brother, he is a liar.* This is what proves that he is a liar: he claims to love God whom he does not see, yet does not love but hates the brother he does see. For this commandment have we received from God, that he who loves God is to love his brother also*.173

66.67Not to be jealous or envious.174 Envy of another’s good punishes the one who entertains it, for the very thing from which a good man derives profit causes an envious man to pine away.175 He is thereby a member of the devil, by whose envy death entered the world.176 For to be jealous and to envy another’s good is no small sin, but a great and important one. Right at the beginning of the world the devil was at once smitten with envy and jealousy; he perished first, and so destroyed177 others. Jealousy and envy of another’s good is the root of all evils and the source of vices. From this arises hatred, from this proceeds animosity, and jealousy stirs

What Are the Instruments of Good Works 237

* 1 Jn 2:11

º CCM 142* 1 Jn 3:15

* 1 Jn 3:12

* 1 Jn 4:20

* 1 Jn 4:21

170. Cf. Bede In 1 Jo 2:11; CCSL 121:292. 171. Ibid. 3:15; 307. 172. Ibid. 173. Cf. ibid. 4:20; 318. 174. Smaragdus here follows an interpolated text of RB,

combining the two instruments: Zelum non habere and Invidiam non exercere.

175. Isid. Sent. III.25.1; PL 83:700A. 176. Ibid. 3; 700B. 177. Cypr. Zel. et liv. 4; CSEL 3.1.421.

238 Commentary on the Rule of Saint Benedict: Book Two

up avarice. Through jealousy the fear of God is spurned, the Day of Judgment is not foreseen, pride becomes puffed up, humility is provoked to anger, perfidy engages in double-dealing, patience is shattered, discord rages, anger grows hot. From this it comes about that every bond of peace is ruptured, fraternal charity is violated, truth is adulterated, unity is rent asunder;178 hence the threatening countenance, the grim aspect, the pale face, the trembling lips, the grinding teeth.179 Why should I say more? From envy and jealousy all vices have their origin, as James the apostle says: ‘Where there is jealousy and contention, there is inconstancy and every evil work’ *.180 Hence there also aptly follows here:

68Not to love contention.* ‘Contention’ means ‘con-troversy’, ‘stubbornness’ and ‘quarrelsome discussion’. Therefore a monk must not love contention in words, but rather must hold firmly to fraternal love. For if we are dead to sin, we must not live to the world* and utter a contentious ºword to a brother, because vicious contention181 is the raw material from which come all evils; it is perilous to souls and ruinous to the hearers. Hence Paul says to Timothy: Do not contend with words; it serves no purpose, except to ruin the hearers.* We need then to ponder how violently this useless contention disturbs those who engage in it, seeing that it ruins even those who hear it. For if there had not previously been a violent disturbance in the heart, there would have been no contention to come into the open. And so Paul again says: Lest perhaps contentions, envyings, ani-mosities and dissensions be among you.* And James also

Jm 3:16 *

Jm 3:14 *

Rm 6:10 *CCM 143 º

2 Tm 2:14 *

2 Co 12:20 *

178. Ibid. 6; 422-423. 179. Ibid. 8; 424. 180. Via reg. 22; PL 102:961C-962A. Smaragdus’ quotation—

ending here—from his own quote-filled work, begins immedi-ately after the reference in the text to note 175.

181. Where the CCM text reads contentio vitiorum, ‘vicious contention’, Migne has contentio verborum, ‘verbal contention’.

says: But if you have bitter zeal and there are contentions in your hearts, do not boast.*

Amongst carnal monks contention is always prone to occur, as it is written: The evil man is always looking for quarrels.* And so Paul himself says: Since there are among you jealousy and contention, are you not carnal and are you not walking according to the flesh?* For through useless contention anger is roused, discord is generated between brothers, animosities are nurtured, strife makes progress, dissensions are brought into being, envy emerges, scandals are stirred up, and to put it briefly, every sort of evil is produced among the brothers. Hence what Solomon says is true: There is honor for the man who separates himself from contentions.* For the apostle numbers contention among the works of darkness, saying: Therefore let us cast off the works of darkness.* And about these works he added: Not in rioting and drunkenness, not in chambering and impurity, not in contention and envy.* For contention is present in those who live according to the flesh and walk in darkness. But the man who is in the light does nothing through contention or conceit or vainglory. And so there follows:

69To flee conceit. ‘Conceit’ means ‘boasting of mind’ and ‘boldness of heart’, ‘confidence in one’s virtues’, rashness and commotion of hearts. For if the mind’s hid-den conceit has not preceded, as blessed Isidore says, the avowed boasting because of praise does not follow.182 It is more advantageous, he says, for people to slip and fall through any vice at all, than to become proud through conceit.183

Sometimes the Christian is attacked by the devil with a twofold vice: in secret through conceit, in public through violent desire. But while a person is busy avoiding violent

182. Isid. Sent. II.38.9; PL 83:640A. 183. Ibid. 11; 640AB. CCM has Utilius est . . . a ruentibus,

while PL 102:791 has ruentibus without a. It is not clear what function the a would have here.

* Jm 3:14

* Pr 17:11

* 1 Co 3:3

* Pr 20:3

* Rm 13:12

* Rm 13:13

What Are the Instruments of Good Works 239

240 Commentary on the Rule of Saint Benedict: Book Two

desire he falls into conceit; likewise when he carelessly turns aside from conceit he falls into violent desire. And thus from the hidden vice of conceit a person goes into the open vice ºof violent desire, and from the open vice of violent desire he goes into the secret one of conceit. But God’s servant, keeping them both discreetly in mind, guards against violent desire in such a way as not to rush into conceit; he so avoids conceit as not to relax his mind in the direction of violent desire.184

70 To reverence the seniors. The humility of good subjects consists in reverence for the senior brothers. The person whose mind is not humble, but rather is swollen and conceited, will not be able sincerely to reverence a senior. Reverence for seniors must be in words and in deeds; in words, so that one speaks to a senior few and reasonable words, humbly* and with reverence*; in deeds, so that at his passing by a junior rises, at his order he again sits down,* listens in silence when he speaks, and humbly answers when he puts a question; when the senior gives an order the junior obeys, with head bowed he humbly asks a blessing from a passing senior,* and in everything where the situation reasonably calls for it the junior monk obeys the senior. Hence Paul says to Timothy: Do not rebuke a senior, but appeal to him as to a father.* And: Children, be obedient to your parents in the Lord.* For the Lord also went down from Jerusalem to Nazareth with his par-ents and was subject to them.* And so through a certain wise man it is said: With all your soul fear God, and sanc-tify his priests.* And he says again: With all your strength love him who made you, and do not forsake his ministers.* But a senior needs to be careful that, upon receiving reverence from a junior, he does not become swol-len with pride and thus foster scandal; let him more and more humble himself and, with fatherly love, love the juniors as sons; in this way he will urge them to humble obedience. And so there follows:

CCM 144 º

RB 7.60 *RB 20.1 *

RB 63:16 *

RB 63:15 *

1 Tm 5:1 *

Col 3:20 *

Lk 2:51 *

Si 7:29[31] *

Si 7:30[32]*

184. Ibid. 39.3; 640C.

71To love the juniors. Juniors must receive from seniors a double love: first because they are brothers, for it is written: We have received this commandment from God, that he who loves God is to love his brother also;* then because they obey and humbly serve the seniors. Hence it is written: Let a wise servant be dear to you as your own soul; treat him as a brother.* If this is said of a servant, how much more must it be understood of a son and a beloved brother.

72To pray for one’s enemies in the love of Christ.* The love of Christ makes us love our enemy, it also makes us even pray for him, because if we are his children, as far as we can we must imitate him. For he himself prayed ºfor his persecutors, saying: Father, forgive them, for they do not know what they are doing.* Therefore, in order that we may be his children by imitation, just as we already are by his grace of adop-tion, according to his command let us love our enemies also, and pray for them. For our commander himself commands us saying: Love your enemies, do good to those who hate you, and pray for those who persecute and calum-niate you, so that you may be sons of your Father who is in heaven, who causes his sun to rise upon the good and the bad, and his rain to fall on the just and the unjust.* When he had said: So that you may be sons of your Father who is in heaven, he said, who causes his sun to rise upon the good and the bad, and so forth, so that we might understand these things and do good to our enemies and extend to them our love and pour out prayer for their salva-tion; so that having become children of God already through adoption, we might also become his children through imitation. Christ suffered for us, says the apostle Peter, leaving us an example that we may follow his foot-steps.* We must understand this not only with respect to his passion, but also with respect to love of one’s enemies, and to prayer made on their behalf.

* 1 Jn 4:21

* Si 7:21[23], 33:31

* Mt 5:44

º CCM 145

* Lk 23:34

* Mt 5:44-45

* 1 P 2:21

What Are the Instruments of Good Works 241

242 Commentary on the Rule of Saint Benedict: Book Two

73Before sunset to return to peace with one’s opponent.* Just as our loving mother the Church is hard-pressed by all who live evil lives or by heretics, but yet em-braces with kindly charity those who come to her, so too must we, in imitation of our mother, immediately embrace all the enemies we may have who come back to us,185 [because] he who reconciles a brother to himself too slowly, appeases God too slowly.186

For the Lord says: If you are offering your gift at the altar, and there you remember that your brother has something against you, leave your gift there before the altar and go first and be reconciled with your brother, and then come and offer your gift.* And so Paul the apostle says: Be angry and do not sin; let not the sun go down upon your anger.* In this way he shows that before sunset both the one at fault must seek and receive pardon, and the person hurt must forgive the sins by forgiving the offender. Anyone who asks forgiveness must be quickly forgiven187 because a person who is not ready to forgive gains no advantage by being free from fault. For fault grows and increases when a brother’s sins are too slowly loosened.188

º 74And never to despair of God’s mercy. Should there be a thousand sins, one must not despair of forgiveness. For God is both compassionate when it comes to forgiving, and omnipotent when it comes to saving. It is enough for each sinner to turn away from evil and do good.* Let him confess his sins to the Lord and do penance according to the measure of fault, be-cause every sinner who is converted to the Lord with all his heart will be saved. He himself says this when he says to sinners: Be converted to me and you will be saved.* Again he says: I want, not the death of a sinner, but that he be converted and live;* So since the compassionate

Eph 4:26 *

Mt 5:23-24 *

Eph 4:26 *

CCM 146 º

Ps 37:27 *

Is 45:22 *

Ezk 33:11, * cf 18:23

185. Ibid. III.27.3; 701C. 186. Ibid. 7; 702A. 187. Ibid. 4; 701C. 188. Cf. ibid. 6; 701D-702A.

Lord desires not the death but the life of the sinner, he himself closes mercy’s door on himself who despairs of receiving from him forgiveness of his sins.

Hence he says again through the prophet: The sinner, in whatever day he is converted * wholeheartedly to the Lord, ceases to be a sinner. And so Jerome says: Let no one doubt concerning the Lord’s forgiveness, let no one despair. For this was he sent, for this he came, not to destroy but to save sinners who confess. Let no one despair for the sheer number of his sins, because a compassionate and merciful Lord is ready to pardon. If he commanded his disciple Peter to forgive his brother his sin up to seventy times seven times, much more does he, the fountain of compassion and forgiveness, forgive up to a thousand times a thousand times the fault of those who sin against him and who ask for pardon. For he himself washed away the sins of the whole world; how much more will he wash away the faults of one man. It is enough for each one to be converted from his impiety, and having produced worthy fruits of repentance, he may live forever filled with the power of good works.

75These then are the instruments of the spiritual art. These then are, he says, that is, these aforemen-tioned divine commandments, which have been set forth above, individually and in order. And so These are the instruments of the spiritual art. Art is so called because, constrained by the precepts and rules of art189 it gives good and right guidance. For just as there is an art that concerns the body, there is also a spiritual art. Now just as spiritual life is better than bodily life, so also is the art of it more subtle. And while the art con-cerning the body requires few instruments, the other needs many. Just as craftsmen, writers and other skilled workers have their instruments, by means of which

What Are the Instruments of Good Works 243

* Ezk 33:12

189. Etym. I.1.2; PL 82:73A.

244 Commentary on the Rule of Saint Benedict: Book Two

they perform their work, so too are there the instru-ments of the virtues, by means of which the spiritual life is shaped. If the art of ruling one’s own soul and those of others were not a spiritual art, Gregory would not say: With what rashness then is the pastoral teaching role taken on by those without experience, when the ruling of ºsouls is the art of arts.190 Hence Paul the apostle says: I know both how to be brought low and how to abound, how to be filled and how to be hungry and suffer need.* To the less perceptive all these things do not seem to be a spiritual art, but simply what has to be done. But if it were not an art, the apostle would not have said: ‘I know how’; when he said: ‘I know how’, he showed that there was an art in the performance of this work. The one whose personal need does not break him or draw him back from giving thanks, or inflame him with the desire for temporal things, knows how to be brought low. The one who is not lifted up when he receives things, and does not twist them to the ser-vice of vainglory, who does not retain sole possession of them but mercifully shares them with the needy, knows how to abound. The one who on receiv-ing food does not use it for gorging his belly, but for restoring his strength, knows how to be filled. One who bears the lack of food without murmuring, and does not because of his need for food do anything by which his soul may incur the snare of sin, knows how to be hungry. And so he whom pride does not lift up in time of abundance, or eager desire provoke in time of need, knows how to abound and to suffer need as well. He who is not lifted up in prosperity, broken in adversity, drawn to evil by persuasive words, or turned back from a good work by spiteful criticisms, is well supplied with the spiritual art; he is not weakened for the worse, but always like a healthy man makes prog-ress for the better.

CCM 147 º

Ph 4:12 *

190. Reg. past. I.1; PL 77:14A.

76When these have been fulfilled by us day and night without ceasing and handed back on the Day of Judgment. These aforementioned most sa-cred precepts of the Lord are consigned to us in the present life so that we may work with them and guard them as we work. They will again be handed back by us in eternal life, so that we may merit to receive the worthy reward of our labor: that [life] namely which the Lord himself promised to his workers when he said: Come to me, all you who labor and are burdened, and I will give you rest;* and: Come, you blessed of my Father, receive the kingdom which was prepared for you from the beginning of the world,* and of which the apostle used to say:

77What eye has not seen nor ear heard, what things God has prepared for those who love him.* 191

78Now the workshop where we are diligently to do all these things is the enclosure of the mon-astery and stability in the community. From ‘doing’* comes ‘dutiful action’† and from that word is derived ‘workshop’.* 192 The workshop is the dwellings of the workers and the enclosure of all the monks liv-ing in the same place. The person who wants to dwell

What Are the Instruments of Good Works 245

* Mt 11:28

* Mt 25:34

* 1 Co 2:9

* faciendo† officium* officina

191. According to the CCM text, Smaragdus omits the di-rect quotation of v. 76b: illa merces nobis a Domino recompensabi-tur quam ipse promisit, paraphrasing in the commentary: Iterum nobis in vita reconsignabuntur aeterna, ut laboris nostri digna recipere mereamur praemia; illa videlicet quam [Migne: quae] ipse dominus operariis suis promisit dicens . . . et de qua [Migne: quo] apostolus dicebat ‘Quod oculus non vidit. . . . ’ The Migne text here inserts v. 76b immediately before v. 77. It seems to me that the CCM text shows Smaragdus as concentrating on the vita aeterna, ‘eter-nal life’, as the object of the Lord’s promise, while the Migne text has him presenting the digna praemia, ‘worthy rewards’, as the object of the promise.

192. Cf. Isid. Etym. VI.19.1; PL 82:252A.

among them must have firmness of mind and stability in community, so as not to begin wandering through various territories or migrating from one monastery to another, and from what is his rightful place to what is not, in case it ºbe said of him what is found written in the book of Solomon: Like a bird migrating from its nest, so is a man who leaves the place where he belongs.* What is meant by the bird that leaves its nest, if not the monk who leaves his place and his superior? It were better for him to abandon his mind’s tendency to wander, and hold firmly to stability of heart and of place, and bring to perfection the good he has begun to do; for it is written: Not he who begins, but he who perseveres will be saved.*

CHAPTER 5

ON THE OBEDIENCE OF THE DISCIPLES

1And so the first step of humility is obedience without delay.1 There are very many who ask why blessed Benedict should have said in this Rule that there are two first steps of humility: the one being that which we are now dealing with, the other, that which is put first in the twelve steps. What we have to realize is that the latter is first in the heart, while the former is first in action; and just as the latter is first in order, so is it also in thought, will, desire and conversion.2

CCM 148 º

Pr 27:8 *

Mt 10:22, *24:13

1. ‘And so’. The itaque, not in RB 5:1, seems to have crept in here by contamination from RB 7:10.

2. CCM has primus in ordine, ita et in cogitatione. . . . PL has primus in ordine, ita secundus in cogitatione. . . . I suspect the copyist got a bit confused, as I do, with the sequence of ille and iste.

246 Commentary on the Rule of Saint Benedict: Book Two

But the former, which here comes first, is found sec-ond in order in the other place. This is how he speaks here: Such as these immediately leaving what is theirs and forsaking their own will,* imitate that saying of the Lord in which he says: I have not come to do my own will, but that of him who sent me.* But in the other place he says: The second step of humility is that a person does not love his own will and delight in fulfilling his own de-sires, but imitates by his deeds the voice of the Lord saying: I have not come to do my own will, but that of him who sent me.*

So you see how we show that the one here put first is found to have been there put second. Therefore the one mentioned later is first in order and thought, the one mentioned here is first in the doing of the work; the former is first at the beginning of conversion, the latter at the beginning of action; the one is first in the soul spiritually, the other in obedience bodily. And so even the title of this chapter is not On Humility, but On the Obedience of the Disciples. In the one the treatment is of thought, will and desire, while in the other what is discussed is the obedience of the dis-ciples. Now the disciples’ obedience is first to be shown to God in the heart, and afterwards to their teacher in action. Everyone touched ºinwardly by the fear of the Lord goes forth in public to obey, as a disciple his master. For unless the fear of the Lord impelled him, one person would never place himself under another in the regular life; but it comes about that one man, impelled by the fear of the Lord, and likewise by his love, is subjected to another, and one man is ruled by another. After the fear of the Lord penetrates a man’s heart, he hurries off in search of someone else to be his guide to life, so that with another leading him he may reach where he cannot go by himself.

And so here too blessed Benedict points out in a highly ordered way to those wanting to reach eternal

* RB 5.7

* RB 5.13;Jn 6:38

* RB 7:31-32; Jn 6:38

º CCM 149

On the Obedience of the Disciples 247

248 Commentary on the Rule of Saint Benedict: Book Two

life, in what the beginning of the work and of the way consists, saying: The first step of humility is obedience without delay. When about to discuss obedience, blessed Benedict did not set down the first step in order as already mentioned, but, reasonably, the first step of hard work. It is fitting for the disciple to fulfill this without delay, since he wants to climb to the kingdom of heaven without delay. For the monk must perform obedience without delay and slowness, if he wants to receive the reward for his hard work without slowness. The person who in humble obedience fights strongly against the enemy, gains the victory without slowness. For it is written: The obedient man speaks of victories.* What wonder is it if a sinful man subjects himself to obedience in the shortness of the present life, when the very mediator between God and men* emptied himself, taking the form of a slave, and became obedient unto death*? And while holding dear man whom he redeemed by his own death, he has shown himself to be dear to all his saints. And so there follows:

2This is fitting for those who consider nothing dearer to them than Christ. The Christian must hold absolutely nothing so dear to him as Christ, because he knows that Christ himself and no one else is his creator, redeemer and Lord. Therefore we must hold nothing so dear to us as Christ, because he held nothing so dear as the band of the elect. For he deigned to hold us so dear that he did not refuse to shed his sacred blood for us. Therefore may he be dear to us as a father, and we to him as sons. Let us love the Lord Jesus Christ, because he first loved us,* and gave himself up* for us. We must prefer nothing to his love, but we must love and cherish him above all things, because we hope to reign with him for ever. For he says: He who loves father or mother more than me is not ºworthy of me.* Who can be so foolish and stupid as

Pr 21:28 *

1 Tm 2:5 *Ph 2:7 *

1 Jn 4:10 *

Ga 2:20 *

CCM 150 ºMt 10:37 *

not to want to love his life and salvation? For Christ is our life and salvation, who said: I am the Way, the Truth and the Life.*

Therefore, while we live in this mortal body Christ is our hope, Christ our defense, Christ our guidance, Christ our fortitude, Christ our solace, Christ our redemption, Christ our shepherd, salvation and pro-tection, Christ our justification, sanctification and en-lightenment. And in the future world our glory will be Christ, our exultation Christ, our glorification Christ, our peace Christ, our inheritance Christ, our eternity Christ, our light Christ, our brightness Christ, our health Christ, our crown Christ, our wisdom Christ, our kingdom Christ, our reward Christ, our joy Christ, our gift Christ, our honor Christ, our refreshment Christ, our rest Christ, everything of ours that is good, everything holy, everything lovable, everything desir-able Christ; and therefore it befits us to hold nothing dearer to us than Christ. For in him and through him we live and move and have our being.* Therefore we must hold nothing else whatever dearer than him. But those who want to reign with him for ever must obey the one who commands without delay, and do what follows, that is:

3On account of the holy service they have pro-fessed, or because of the fear of Gehenna or the glory of eternal life, 4as soon as anything has been ordered by the superior, as if it were divinely ordered, let them be unable to suffer any delay in doing it. On account of the holy service they have professed, he said, that is, in con-formity with the profession the monk has promised before the altar in the presence of all, saying: I prom-ise concerning my stability and the conversion of my conduct 3 and obedience in the presence of God and

On the Obedience of the Disciples 249

* Jn 14:6

* Ac 17:28

3. In this place the CCM text has conversione, whereas at 58:17 it has conversatione. Migne has conversione in both places.

250 Commentary on the Rule of Saint Benedict: Book Two

his saints.* And so if this regular profession is fulfilled in deeds in the monastery up to the end of one’s life, it is rightly called a holy service, because having be-come holy through it, the monk is joined to the holy Lord. And whether in conformity with this service, that is, so that they may be able to fulfill it, because it is better not to make a vow than after making it not to perform the thing promised,* or because of the fear of Gehenna, that is, so that they may not go down into an eternal Gehenna to be tormented, or [because of] the glory of eternal life, that is, so that they may reach that glory and become bright and shine and flash like the sun in the Father’s sight, as soon as anything has been ordered by the superior, as if it were divinely ordered, let them be unable to suffer any delay in doing it.

º 5About these the Lord says: At the hearing of the ear they [the gentiles] obeyed me,* that is, in the very hearing in which they heard my voice, straight-way and without delay they complied and obeyed me. This testimony is taken from the seventeenth psalm,* where the ease with which the gentiles believed is praised by the Lord; they did not see our Lord Jesus Christ with their bodily eyes, but speedily believed the apostles when they preached about him. Obedient monks too now follow their example, when they eas-ily obey the seniors sent by God. And so that they may understand that they are not so much obeying man, but rather God, and that the obedience they show their superiors they are entrusting to the Lord who rewards all good men, let them hear the Lord saying to teachers what follows:

6He who hears you hears me.* Those people are clearly shown to be hearing the Lord, who incline the ear of their heart to teachers so as to obey them; and those who are not slow humbly to obey their seniors

RB 58.17 *

Qo 5:4 *

CCM 151 º

Ps 18:44, * cf 2 Sm 22:45

Vulgate; *Ps 18 Hebrew

Lk 10:16 *

will receive from the Lord the reward of obedience. Therefore those who merit to have such a one to re-ward their work must always obey with great alacrity of heart. About these there is added:

7Therefore such as these immediately leaving what is theirs and forsaking their own will, 8with their hands at once free, and leaving un-finished what they were doing, with the near foot of obedience follow with their deeds the voice of the one giving the order. Those people certainly leave what is theirs who, for the sake of what is useful to others, leave what is useful to themselves unfinished; they strive to please their neighbors rather than themselves, and try to carry out not their own will but rather that of their neighbors. And with their hands at once free, that is, unyoked from all the work they were involved in, and separated and disen-gaged from all activity, they leave unfinished what they were doing. On account of the perfection of obedience the doing of all other works is to be relin-quished, because obedience is more pleasing to God than sacrifice.* Obedience to be sure is rightly preferred to sacrifices, because through sacrifices the flesh of something else is slain, whereas through obedience one’s own will is slain.4 With the near foot of obedience they follow with their deeds the voice of the one giving the order. The foot of obedience approaches, so that it may be able to run quickly, and fulfill swiftly, without any trace of slowness, what is being enjoined on it. Its swiftness must be shown by both body and heart to the one commanding, so that slowness may not hold back the body, nor a lukewarm will the heart; but let the swift hearer fulfill by a worthy work the voice of the one giving the order, so that when the time of retribution ºcomes he may be able to receive a worthy

On the Obedience of the Disciples 251

* 1 Sm 15:22

º CCM 152

4. Greg. Moral. XXXV.14.28 (CCSL 143B:1792); Taio Sent. III.31 (PL 80:889A).

252 Commentary on the Rule of Saint Benedict: Book Two

reward from the Lord. In keeping with the desire for this reward, what follows must be effectively carried out. For he says:

9And as it were in one moment the aforesaid order of the master and the disciple’s completed work—the one and the other—are performed with great rapidity in the swiftness of the fear of God. A moment means a very short time,5 because in a short time the work of obedience enjoined is car-ried out. When for charity’s sake a good master’s order and an obedient disciple’s work are harmoniously knit together, without doubt they bring forth good fruit, because a union brought about by the Holy Spirit cannot fail to produce fruit where there is no harmful disunion of souls. For hearts bound to the fear of the Lord swiftly bring forth the medicine of salvation for feeble souls.

10[These] on whom the love of striding towards eternal life weighs, 11for that reason lay hold of the narrow way, of which the Lord says: Narrow is the way that leads to life.* In this place blessed Benedict left the pronoun ‘these’ to be understood; if you add it, you can more clearly perceive what is being said, that is, if you say: These on whom the love of striding towards eternal life weighs, for that reason lay hold of the narrow way, so that not living by their own decision, and everything else that follows; in a wonderful manner, and one so arranged by the Lord that by a narrow and strait way the elect may ascend to the very wide fatherland, and by a broad and very wide way the reprobate descend to the very narrow enclosure of the infernal regions. For it is by the very narrow way that the saints come to the

Mt 7:14 *

5. Isid. Etym. V.25.25; PL 82:208B.

very broad kingdom, and by the broad way the wicked finish up in the very narrow abyss. Time changes for the ill-willed rich, and it changes also for the holy poor: for the former, so that from the spacious way of pleasure they may cross over to the narrow punish-ment of hell, for the latter, so that from the present narrowness of the world they may cross over to the very wide and very bright glory of heaven; the former, that they may change from a soft and dissolute life to the narrowness of the lower depths, the latter, that they may cross over from the narrow and restricted activity of the body to the broad kingdom of heaven. Hence the Lord says: The kingdom of heaven suffers violence, and the violent bear it away.* For it is not the person who lives a soft and slack life who will possess the kingdom of God, but the one who acts manfully for its sake. Hence blessed Jerome says: The pleasure of the world that men long for is the wide way; the narrow way is that which is opened by labors and fasts. But many walk by the wide way, while few find the narrow.6

12So that not living by their own decision. It is dangerous for a monk to live by his own decision, be-cause he may say that something is good which others judge not to be so, but which is in fact evil. And while he thinks he sees well and is running in the right way, he may fall sightless into the pit of ruin, as it is written: There is a way that seems right to men, but the ends of it lead to the ºinfernal regions.* And therefore monks must not be slaves to their own desires, but must humbly comply with the Lord’s precepts; they must not live for their own pleasures, but with the fear of the Lord be humbly subject to his commandments, so as to be able to say with David: I am a partner of all who fear you and keep your commandments.*

On the Obedience of the Disciples 253

6. Hier. In Mt I; CCSL 77:43.

* Mt 11:12

º CCM 153* Pr 14:12

* Ps 119:63

254 Commentary on the Rule of Saint Benedict: Book Two

But walking by another’s judgment and command. He put judgment here in place of discretion and decision. For another must discern the work a good and mortified monk must do for Christ, and in order that he may obtain from the Lord the reward of his work, he must obey the other’s command. A person runs the way of the Lord’s commandments more sweetly when another discerns and judges his work.

Dwelling in cenobia, they desire to have an abbot over them. ‘Cenobia’ are monasteries of many monks living in community; the name seems to be composed from a greek word. Coenon is the greek word for what we call common.7 Therefore dwelling in cenobia, that is, living in community with many men, they desire to have an abbot over them, so that under his governance they may run the way of the Lord’s commandments more lightly, and live more lightly under his rule, and more sweetly grasp the rewards that have been promised them in the future, knowing that the more they consent to be subject to the other’s power for love of Christ, the more they will be exalted and rejoice in the future world with the Lord himself. And because by their deeds they imitate the Lord who said: 13I have come not to do my own will, but that of him who sent me,* they will without doubt reign happily with him for ever.

14But this very obedience will be acceptable to God and sweet to men, if what is ordered is done, not anxiously, or slowly, or tepidly, or with murmuring, or with an answer expressing unwillingness. Obedience is acceptable to God if it is done swiftly, with a pure heart and without murmuring; and sweet to men if it is done without laziness, and with alacrity and cheerfulness of mind. Hence there is added: Not anxiously. To be anx-

Jn 6:38 *

7. Cf. Etym. XV.4.6; PL 82:544B.

ious means to be afraid and to hesitate. That person is anxious about doing obedience who does not firmly hope in the Lord’s help; but the person who has put his trust in Christ’s help will not be anxious about doing obedience for Christ’s sake, because it is written: Those who fear the Lord have hoped in the Lord; he is their helper and their protector.*

Not slowly. That monk does obedience slowly, who does not desire to receive eternal rewards from it. The person whom love of God does not rouse to obedience, finds delight in the body’s repose, and is slow to obey his seniors, not ºrealizing that he who sows sparingly will also reap sparingly, and he who sows with a blessing, that is, with an abundance of blessing, will also reap eternal life abundantly with a blessing.*

Not tepidly. Tepidly means without commitment, sluggishly and slackly. That monk does obedience tepidly, who does not fear what the Lord says of the tepid; for he says: Because you are tepid and cause nausea, I will begin to vomit you out of my mouth.* Nor does he lend his ear to Paul when he says: Being fervent in spirit. Serving the Lord.* For monks should be fervent and not tepid in the service of Christ, so that burning with the fire of charity they may do what they do not tepidly but swiftly and readily. For that divine fire that the Lord sent upon the earth and wanted to blaze,*  swiftly arouses the hearts of good monks to obey, so that the speed they show in seeking to please him by obeying is in proportion to the desire they have to reign with him.

Or with murmuring. For the person who does obedience with murmuring receives neither praise from the one who gives the order nor reward from the Lord, but rather he receives corporal discipline from his abbot, and from the Lord that just punishment due to murmurers. He unhappily loses the two things first mentioned, and collects the other two as punishment: he loses the grace of praise and reward, and collects punishment of both body and soul.

On the Obedience of the Disciples 255

* Ps 115:11

º CCM 154

* 2 Co 9:6

* Rv 3:16

* Rm 12:11

* Lk 12:49

256 Commentary on the Rule of Saint Benedict: Book Two

Or with an answer expressing unwillingness. That monk who begins an obedience with an answer expressing unwillingness either speedily amends both his will and his answer or quickly falls into the sin of murmuring. But if he speedily amends both his answer and his will he will not lose the reward of his obedience, because the merciful and compassionate Lord quickly forgives the penitent.

15Because the obedience which is given to supe-riors is shown to God. Obedience, which the Lord receives as done to his own person, should be done with great love of heart and swiftness of body, so that when the time of recompense comes he may bestow a very full reward on those who do it. For when the time of eternal refreshment comes, he will say to all who labor in obedience: Come to me, all you who labor and are burdened, and I will give you rest.* Therefore the monk who hopes to have such a one repaying him for his obedience must do it with great eagerness of heart. And so there follows:8

º 16And the disciple ought to obey with a good will, because the Lord loves a cheerful giver.* This say-ing is understood not only of the alms that one gives specifically to the poor, but also generally of all the obedience of monks, because whatever the good monk does by obeying he gives entirely to God, to whom he has also vowed himself entirely. To God he gives entirely his fasting, vigils, abstinence, the extra jour-ney laid on him, and absolutely every act of heart and body; from him he hopes to receive a hundredfold the fruit of his labor. Therefore the person who wishes to receive the fruit of his labor from the Lord with cheer-fulness, and many times over, must obey his superiors

Mt 11:28 *

CCM 155 º

2 Co 9:7 *

8. The CCM text has Smaragdus omitting v. 15b: ipse enim dixit: ‘Qui vos audit me audit’ (Lk 10:16).

with cheerfulness, because he who disdains to obey his superiors is no doubt contradicting the Lord’s com-mand, who says to disciples and to all teachers: He who hears you hears me, and he who spurns you spurns me.*

Therefore the obedience enjoined by superiors must not be spurned, but loved rather and cherished, and inasmuch as our strength makes possible, carried out cheerfully in our works. For it is written: In every gift show a cheerful countenance.* And so a person shows a cheerful countenance in every gift when, without sadness or rancor, but with serene countenance and happy mind he offers the word to the hearers, bread to the poor, and a humble and obedient heart to superiors. In every gift he shows a cheerful countenance, and therefore his gift is believed to be received and found suitable by the Lord. However, those who fast, but not cheerfully, watch, but not cheerfully, abstain, but not cheerfully, and do many other good things, but not with a good will or cheerfully, do not receive from the Lord a reward for their labor, but from the Evil One condemnation for murmuring. And so there follows:

17For if the disciple obeys with an ill will, and murmurs not only with his mouth but even in his heart, 18then even if he fulfills the order, still it will not be acceptable to God who sees his heart murmuring. 19And for such a deed he gains no reward; in fact he incurs the pen-alty of murmurers if he does not amend with satisfaction. For the disciple must obey his master with a good will and a pure heart and a humble spirit, so that he may receive from God recompense for his obedience. For when he obeys with an ill will, he is regarded by God as both proud and murmuring and disobedient. Now God, to whom all things are naked and open,* condemns the hearts of those who mur-mur even when they are silent. Therefore whatever monks do they are to do without murmuring, lest

On the Obedience of the Disciples 257

* Lk 10:16

* Si 35:8[11]

* Heb 4:13

258 Commentary on the Rule of Saint Benedict: Book Two

(God forbid) by murmuring they perish by the same sentence as did those who murmured against the Lord in the desert;* they perished while eating the manna; may these latter not perish even ºwhile reading the Scriptures aloud in the monastery and yet murmuring. The former died while eating the manna, and these die daily from spiritual hunger while reading the Scriptures and hearing them; the former because of their murmuring did not enter the promised land, and the latter because of their murmuring will lose paradise, and will not enter the promised land, that is, the eternal fatherland of heaven. For what does it profit murmurers to perform exteriorly the work enjoined, and to remain interiorly empty of the prize of the reward? Therefore it is better to obey superiors with joy and receive an everlasting reward, than to obey with a sad heart and lose the rewards of one’s toil. For although by his deeds a man fulfills his master’s order, still he does not fulfill that of the apostle who said: Do everything without murmuring and hesitation.*

CHAPTER 6

ON RESERVE IN SPEECH

Reserve in speech is the strength of humility and a token of gravity; it is the nurse of the virtues and the guardian of souls. Hence Solomon says: He that guards his mouth and his tongue, guards his soul from distress.* That is, a man delivers his soul from the distress of eter-nal punishment when he loves reserve in speech, and guards and restrains his tongue from evil, wicked and every type of foolish speech, saying with the prophet:

1I said: I will guard my ways, so that I do not sin with my tongue.* That person keeps a good guard over his

1 Co 10:10 *

CCM 156 º

Ph 2:14 *

Pr 21:23 *

Ps 39:1 *

ways, that is, over the acts of his life, who does not of-fend with his tongue. The tongue is a small member,* but it causes many quarrels and often commits many scandals. James the apostle says of it: No man can tame the tongue, an unquiet evil, full of deadly poison,* and so forth. Therefore one who does not wish to sin with his tongue must first carefully foresee his ways, that is, the acts of his life, in case he should suddenly slip in using his tongue where he has previously neglected to foresee his ways.

There follows: I placed a guard over my mouth.* A person places a good guard over his mouth when his tongue does not boldly let forth a stream of evil, vain, or much speaking, but who, according to Solomon, waits for a time to ºkeep silence and a time to speak.* Again it is written: A wise person will keep silence until the right time, but the wanton and foolish does not observe the right time.* Now he also places a guard over his mouth who admits that he is not just, but—and this is very true—a sinner.

So in order that our tongue may not slip into evil speech, let each of us place a guard over our mouth, and pay earnest attention to what the apostle says of those who speak evil. Among the other evils mentioned further back or below he says: Neither drunkards, nor evil-speakers, nor extortioners will possess the kingdom of God.* But also in the Law the Lord ordered the children of Israel, saying: Do not allow evil-speakers to live in the land.*

So in order that our tongue may not descend to vain speech, let us hear what the psalmist says about those of vain speech. For he says: Each one has spoken vain things to his neighbor; there are deceitful lips in their heart, and with their heart they have spoken evil things. May the Lord destroy all deceitful lips,* and so forth.

In order that our tongue may not fall thoughtlessly into much speaking, let us hear what Solomon says. For he says: In much speaking you shall not escape sin,* and: He who uses many words hurts his own soul.* Therefore

* Jm 3:5

* Jm 3:8

* Ps 39:1

º CCM 157* Qo 3:7

* Si 20:7

* 1 Co 6:10

* Ex 22:18

* Ps 12:2-3

* Pt 10:19* Si 20:8

On Reserve in Speech 259

260 Commentary on the Rule of Saint Benedict: Book Two

we must place a guard over our mouth, so that we may not, while speaking unrestrainedly, either through evil, vain, or much speaking, offend the Lord our God. Through the unbridled use of the tongue, says blessed Augustine, annoyances are sown, quarrels arise, the flames of hatred are enkindled, peace of heart is extinguished,1 and the flood of all the other vices pours forth. I was dumb and was humbled and kept silence from good things.* Blessed Benedict expounded this saying in praise of reserve in speech when he said, 2Here the prophet shows that, if one ought at times keep silence from good speech on account of reserve in speech, how much more must we cease from evil words on account of the punishment for sin. This is what a certain man says: An account is given for an idle word, a penalty is paid for unjust speech.2 I was dumb, he said, that is, I voluntarily imposed silence on myself so that I might not sin by talkativeness. For it is written: He who hates talkativeness extinguishes malice.* And so Isaiah says: The service of justice is silence,* plainly indicating that the justice of the mind is forsaken when ºthe tongue is not curbed from immoderate speech.3

Reserve in speech, as has been said, is the strength of humility, because the humbled mind is lifted up to the highest things in the measure that the tongue is bridled by reserve in speech; and the more it sinks down under silence, the more earnestly does it direct the point of compunction heavenwards; and in proportion as the humbled spirit raises itself to the grace of compunction, so much does it again humble itself, being pierced with compunction.

Ps 39:2 *

Si 19:5 *Is 32:17 *

CCM 158 º

1. Actually Greg. Moral. VII.17.57 (CCSL 143:378) and Reg. past. III.14 (PL 77:73C); Taio Sent. IV.26 (PL80:943A).

2. Isid. Sent. II.29.4; PL 83:629B. 3. Moral. VII.17.58 (CCSL 143:378) and Reg. past. III.14 (PL

77:73D); Taio Sent. IV.26 (PL 80:943B); Smar. Diad. mon. 39 (PL 102:635B).

And so there also follows: I was humbled and kept silence from good things.* If he had not previously been humbled, he would not have kept silence from good and evil things. Humbled means ‘thrown to the ground’. Therefore he who loves the virtue of reserve in speech must needs keep silence for a time even from good speech, so that by thus keeping silence for a time he may nourish the rest of the virtues; and when they have been nourished, he may wisely exercise them in their turn at the opportune time. And so a certain wise man says: There is one who keeps silence and is found wise; and there is one who is hateful, being bold in speech.* As though to say: The former by keeping silence nourished himself and became wise, while the latter was found to be brash for exceeding the measure of speaking.

3Therefore although it be for good, holy and edifying speech, let leave to speak be rarely granted to perfect disciples, on account of the seriousness of reserve in speech. He says that the Lord’s words are good and holy and suitable for edify-ing souls, because unless the soul is formed by them it will not be able to ascend to the heavenly fatherland, or receive with the saints the reward of holiness. For the psalmist says of these words: The words of the Lord are chaste words, silver tried by fire,* and so forth. And he says again: The judgments of God are justified in them-selves, more desirable than gold and many precious stones, and sweeter than honey and honeycomb. For your servant keeps them; in keeping them there is great reward.* And so Paul says: We know that the Law is good and holy and just.* These are the Lord’s words, which are preparing eternal life for those who believe and do them. On ac-count of the seriousness of reserve in speech it is rarely granted to disciples to proclaim them, in case while someone leaves the enclosure of his reserve in speech incautiously, he should fall headlong into the pit of

On Reserve in Speech 261

* Ps 39:2

* Si 20:5

* Ps 12:6

* Ps 19:9-11

* Rm 7:12,1 Tm 1:8

262 Commentary on the Rule of Saint Benedict: Book Two

conceit, or pass beyond the boundary of his silence and suffer harm to his soul, lose profitable seriousness of reserve in speech and fall into harmful levity of mind. And so there follows:

º 4For it is written: In much speaking you shall not escape sin.* And so blessed Gregory says: The prophet bears witness that anyone enslaved to much speaking can in no wise hold fast the uprightness of justice, when he says: ‘The talkative man will not be directed on the earth’ * 4 Hence blessed Ambrose says: There is one who indeed makes a pretense of silence, but his heart condemns him greatly; such a one as this actually talks a lot. And another there is who talks from morning till evening, yet with discretion he keeps great silence.5

For it is better to keep silence than to say something maliciously, since fault is avoided more easily by keeping silence than by speaking. And so it is written: Do not be hasty with your tongue;* and: Before you hear, do not answer a word, and in the midst of the seniors do not interrupt to speak*.6 Do not speak unless you have been asked a question;* it is being asked a question that should open a monk’s mouth. Let him measure his words and be balanced in his speech. His words should always be moderate, he should not go beyond the measure of speech, and always love listening more than speaking.

5And elsewhere: Death and life are in the hands of the tongue.* The tongue does not have hands, but through a metaphor for works the tongue is said to have hands, as the psalmist also says: Deliver my soul from the sword, O God, and my only one from the hand of the dog.* Therefore death and life rest in the hands

CCM 159 º

Pr 10:19 *

Ps 140:11 *

Si 4:29[34] *

Si 11:8 *Si 32:7[11] *

Pr 18:21 *

Ps 22:20 *

4. Moral. VII.17.58 (l.c.); Taio Sent. IV.26 (943B).5. Defensor Liber scintillarum XVI.39; CCSL 117:75-76. 6. The CCM text and Migne have seniorum, the Vulgate

sermonum.

of the tongue, because as James the apostle says: From the mouth itself proceed cursing and blessing.* For when we speak the truth, and when we bless the Lord who said: I am the Way, the Truth and the Life,* we hold life in the hands of the tongue; but when we lie, curse and slander our brother out of hatred, we hold death in the hands of the tongue, for it is written: The mouth that lies kills the soul;* and: He who hates his brother is a murderer.*

And so James says again: The tongue is a fire, a universe of iniquity.* The tongue is a fire, because by speaking evilly it devours the forest of the virtues,7 and almost all crimes are either planned or executed or defended by it.8 They are planned, as, for example, robberies and debaucheries; they are executed, as, for example, perjuries or the bearing of false witness; they are defended, as, for example, when a person on being questioned denies sins that have in fact been committed. He says again: Behold how small a fire sets fire to how great a forest.* º

For just as from a small spark a fire grows and often sets fire to a large forest, so the inability to restrain the tongue, nourished by its own fickleness, destroys a great quantity of good works; it destroys the many fruits of the spiritual life when it contaminates them, but it also consumes the countless leaves of what is generally good speech which were beginning to make their appearance.9

6For to speak and to teach are becoming to the master, to be silent and to hear befit the disciple. To speak and to teach suit the master, because to him it is said through the prophet: Cry, cease not, says the Lord, lift up your voice like a trumpet, and declare to my people their wicked doings, and to the house of Jacob their sins.* Again through the same prophet he is given the

On Reserve in Speech 263

* Jm 3:10

* Jn 14:6

* Ws 1:11

* 1 Jn 3:15

* Jm 3:6

* Jm 3:5º CCM 160

* Is 58:1

7. Bede In Jac 3:6; CCSL 121:204-205. 8. Cf. ibid.; 205. 9. Ibid. 3:5; 204.

264 Commentary on the Rule of Saint Benedict: Book Two

command: Go up upon a high mountain, you who bring good news to Zion. Say to the cities of Judah,* and so forth. To be silent and to hear befit the disciple. For to disciples it is said: He who has ears to hear, let him hear.* Hence James the apostle says: Let everyone be swift to hear but slow to speak.*

He is right in first admonishing everyone to be very quick to lend his ear to the one teaching, but to be slow to open his mouth to teach. Therefore he who loves wisdom should first request this from God, then as a humble listener seek a teacher of truth; and all the while he should not only be very careful to restrain his tongue from idle words, but also keep it from preaching the very truth he has just recently learned.10 For it is even safer to listen than to preach, because when one listens, humility is guarded; but when one preaches, it is with difficulty that some measure, however small, of human boastfulness does not steal one away. And so Jeremiah, in describing the life of a well-educated adolescent, does well to count a modest silence among the first of the aims of the virtues. ‘It is good for a man’, he says, ‘when he has borne the yoke from his youth. He shall sit solitary and be silent’ *.11

7And therefore if anything is to be asked for from the superior, let it be asked for with all the humility and the subjection of reverence. The one who asks from the superior a counsel of salvation and words of teaching, must ask with all humility and subjection, because humility is the highest virtue of a monk, and pride his greatest vice. Now each one may judge himself a monk when he considers himself the least, even when he has performed greater works of virtue. For the conscience of God’s servant must be always humble and sorrowful, that is, so that through humility he may not become proud, and through use-ful mourning he may not relax his heart and give way to wanton self-indulgence.

Is 40:9 *

Mt 11:15 *

Jm 1:19 *

Lm 3:27-28 *

10. Ibid. 1:19 (190); Smar. Collect. (PL 102:293C). 11. Bede, ibid.; 190.

º 8But we condemn with an eternal ban in all places scurrility and idle words and such as move to laughter, and we do not permit a disciple to open his mouth for such speech. Scurrility means jokes that are base and morally bad and deserv-ing of scorn; these things must be completely alien to monks. Indeed it befits a monk to utter a word of teaching, not the scurrility of a joke. He must have gravity of mind, not the light-headedness of a joke and of scurrility. He must have an upright, decent and rea-sonable word, not one that is light, empty and foreign to the grace of gravity. Therefore the monk must med-itate on hymns, psalms and canticles, not on words that are empty, vain and idle. It is usually by degrees that the slothful mind slips and is pushed into the pit; and while we are neglecting to beware of idle words, we arrive at ones that are harmful; so that first it is agree-able to speak of what concerns others, and afterwards one bites by slanders into the life of those of whom one is speaking. The Lord warns us to beware of this when he says: For every idle word that men speak they shall render an account on the Day of Judgment.* Therefore if an account is to be exacted for an idle word, let us ponder what punishment remains for much speaking, in which one also sins through harmful words.12

Idle words themselves are usually such as move to laughter. Therefore we must all beware of lack of moderation and wantonness in joking and laughter, through which generally the most bitter scandals are born among the brothers. And so Solomon also says: A fool works mischief as it were through laughter.* For who does not know that laughter beyond due measure is the door to undisciplined behavior and levity, and through it the devil subtly supplies pernicious food to the wretched soul.

On Reserve in Speech 265

º CCM 161

* Mt 12:36

* Pr 10:23

12. Moral. VII.17.58 (CCSL 143:379) and Reg. past. III.14 (PL 77:74A); Taio Sent. IV.26 (PL 80:943C); Diad. mon. 39 (PL 102:635C).

CHAPTER 7

ON HUMILITY

1Divine Scripture calls out to us, brothers, say-ing: Everyone who exalts himself will be humbled, and he who humbles himself will be exalted.* We must clearly understand and hold this most firmly, that ev-eryone who thoughtlessly lifts himself up on account of his merits, or, what is worse, without merits, will be justly humbled by the Lord; and he who with fore-thought humbles himself concerning his good deeds, will be justly exalted by him.1 Hence Solomon says: ºHumiliation follows the proud, and glory shall uphold the humble spirit.* Humiliation follows the proud, because he who continues proud in the present life goes down humbled into hell after death. For it is written of the proud: They spend their days amid good things, and in a trice go down to hell.* For this damnable and wretched humiliation follows the proud, and glory shall uphold the humble spirit, that is, the glory of the kingdom of heaven will uphold all who live with a humbled spirit. And so the Lord says of the humble: Blessed are the poor in spirit, for theirs is the kingdom of heaven.* And again he says: Suffer the little children to come to me and do not for-bid them; for the kingdom of heaven belongs to such.* And therefore he calls the little ones and the poor in spirit humble, and mercifully promises them the kingdom of heaven after death.

2Therefore when it says this it shows us that all exaltation is a kind of pride. All pride lies prostrate in the depths in proportion as it lifts itself on high; the higher it is lifted up, the deeper it falls. For he who is raised up through

Lk 14:11, *18:14, Mt 23:12

CCM 162 º

Pr 29:23 *

Jb 21:13 *

Mt 5:3 *

Lk 18:16; cf. * Mt 19:14, Mk 10:14

1. Cf. Bede In Lc ev. 4 (CCSL 120:277); Smar. Collect. (PL 102:470D).

266

his own pride is bowed down through the justice of God.2 Therefore just as pride is the origin of all sins, so is it the ruin of all virtues. It is first in the sin and last in the conflict; this it is that either in the beginning brings the mind low through sin, or in the end casts it down from the virtues. And so of all sins it is the greatest, because both through the virtues and through the vices it destroys the human mind.3

3The prophet shows that he is on his guard against it, saying: O Lord, my heart is not exalted, nor are my eyes lifted up.* For this psalm preaches humility, teaches temperance and advises patience,4 and to those who do good it discloses all humility, and produces and shapes it in them. Therefore if the humbled heart is a sacrifice to God, that person offered sacrifice who said: O Lord, my heart is not exalted. So if some hermit who spends his time in his cell were to say this, he would shine with praise for great patience; how much more, in that a king robed in purple and outstanding among prophets said it?5

So if holy men think meanly of themselves even when they do courageous things, what are they going to say in excuse for themselves who become swollen with pride without having practiced virtue? But whatever the works may be, they are naught unless they are seasoned with humility. Action deserving of admiration ºbut joined with conceit does not raise a man up, but rather weighs him down. For he who gathers virtues together without humility is carrying dust in the wind; and though he is perceived to be carrying something, that something produces even greater blindness in his eyes because they are lifted up.

I have not walked in great things, nor in marvels beyond me.* This means: I imputed nothing to my own merits, I attributed nothing to my own knowledge, but if I had

On Humility 267

* Ps 131:1

º CCM 163

* Ps 131:1

2. Isid. Sent. II.38.3; PL 83:639B. 3. Ibid. 38.7; PL 83:639C-640A. 4. Cassiod. Expos. ps. 130[131]:1; CCSL 98:1191. 5. Smar. Diad. Mon. 11; PL 102:608BC.

268 Commentary on the Rule of Saint Benedict: Book Two

anything good, I assigned it all to the glory of God. I did not want to become known to people for things regarded as marvels, nor did I seek anything beyond my powers for which I might become conspicuous among those without experience. In other words, to walk in great things is for one to think great things of oneself; to go in marvels is to have a marvelous estimation of oneself. Here the prophet says that he does not do this, when he says I have not walked in great things, nor in marvels beyond me. Now every kind of humility is not so much in our speech as in our mind, so that our conscience knows we are humble; and let us never consider that we either know or understand or are anything, and let us not attribute anything to our own merits, because we have nothing of our own except sin.

4If I did not think humbly, if I exalted my soul.* Therefore in all we do we think humbly of ourselves if we hold fast to humility at the very beginning of a good work, and do not look at those we are superior to but at those we are still inferior to, so that while we are putting before ourselves the examples of our betters, we may by humility be always able to ascend to greater things. Now when we meditate on humble things in this dwelling which is the body, we exalt our soul, since Scripture says: God resists the proud, but gives grace to the humble.* And there is that saying as well: Be humbled in the sight of the Lord and he will exalt you.* And so everyone becomes of less value to God the more precious he is to himself, because [God] has a care for lowly things and knows high things from afar.* This is usually a special sign of the elect, that they always think less of themselves than they are, and speak more humbly of themselves than is warranted.

Like a weaned child upon its mother, so you will reward my soul.* The person who does not lift up his heart or raise his eyes on high or walk in great

Ps 131:2 *

Jm 4:6 *Jm 4:10 *

Ps 138:6 *

Ps 131:2 *

things or marvels beyond him, is found to be like a suckling at the breast, as Scripture says: O God, out of the mouths of babes and sucklings you have perfected praise.* For this virtue has a place of special honor amongst the most distinguished virtues, because majesty has thought fit to adopt it. Let us consider further how much humility is honored; it is known to have been placed ºopposite pride in twelve steps. The latter, through the seven principal vices, plunges one into the lower depths; the former, through the twelve steps of humility, leads one to heaven.6

5And so, brothers, if we wish to reach the sum-mit of the highest humility. As some would have it, the summit of the highest humility is achieved in four ways:

Firstly, that a monk should have mortified all the wishes he has in him; secondly, that he should conceal from his senior not only none of his acts, but also none of his thoughts; thirdly, that he should entrust nothing to his own discretion, but everything to his senior’s judgment, and listen eagerly and willingly to his advice; fourthly, that in everything he should observe the constancy of obedience, meekness and patience.7

Consequently, blessed Benedict wanted and defined the highest and perfect humility to consist not of four steps only, but of twelve. For the highest humility can be seen in this: that a person should humbly and patiently fulfill what the Lord says: Now I tell you not to resist evil, but if someone strikes you on the right cheek, offer him the other as well,* and so forth. The person who humbly and patiently bears these things, and moreover does what the Lord ordered when he said: Love your enemies, do good to those who hate you, and pray for those who persecute and calumniate you, so that you may be children of your Father who is in heaven,* such a one,

* Ps 8:2

º CCM 164

* Mt 5:39

* Mt 5:44-45

On Humility 269

6. Expos. ps. 130[131]:3 (CCSL 98:1194); cf. Smar. Via reg. 16 (PL 102:956D-957A).

7. RCass 42:3 (R Ben. 94:192); Ben. Anian. Conc. 12.2 (PL 103:842A). Cf. Cassian Inst. IV.39.2 (CSEL 17:75).

270 Commentary on the Rule of Saint Benedict: Book Two

it seems to me, has the highest humility and occupies the highest peak of humility.

And if we wish swiftly to reach that heavenly exaltation that one ascends to through the humility of the present life. He calls that heavenly exaltation, of which the Lord says: The saints will shine like the sun in the presence of my Father;* of which Daniel says: And they that instruct many unto justice shall shine like stars for all eternity.*  The psalmist also says: Your friends, O God, are exceedingly exalted; their principality is exceedingly strengthened.* The heavenly and highest exaltation is for holy monks to be like the angels, be children and heirs of God and co-heirs with Christ,* and hear from the Lord: Come, you blessed of my Father, receive the kingdom which was prepared for you from the beginning of the world,* and that he make them recline at table in the same kingdom and, as he passes, deign to provide them with all good things.*

º 6By our ascending acts. Our acts go straight up to heaven when they progress from day to day to-wards what is better by our living good lives; when supported by many different virtues they humbly rise to the contemplation of our Creator, and ascend as it were by steps to the vision of him through the soul’s virtues, so that it may be said of us: They shall go from virtue to virtue, and the God of gods will be seen in Zion.* That ladder must be erected which appeared in a dream to Jacob, by which angels were shown to him descending and ascending.* 7We under-stand that descent and ascent as nothing else than that we descend by exaltation and ascend by humility. Although other teachers8 had wanted to understand this ladder and the angels descending and ascending by it differently, blessed Benedict in this

Mt 13:43, cf * Ws 3:7

Dn 12:3 *

Ps 139:17 *

Rm 8:17 *

Mt 25:34 *

Lk 12:37 *

CCM 165 º

Ps 84:7 *

Gn 28:12 *

8. Cf. Isid. Quaest. in VT Gn 24:3 (PL 83:258B); Greg. Moral. V.31.54 (CCSL 143:256).

place preferred to understand our life, which must be daily raised up to heaven full of virtues. He understood the angels ascending and descending to be souls living in the regular life. Of these, some by humbling them-selves ascend to heaven, but others become proud and fall from the very steps of the virtues into the lowest depths, and the saying is fulfilled in them: Everyone who exalts himself will be humbled, and he who humbles himself will be exalted.*

8Now the ladder that is raised up is our life in the world, which for the humbled heart is to be raised up to heaven by the Lord. The ladder, that is, our life, is in effect raised up to heaven by the Lord when we lift up our hearts on high with our hands, that is, with good works, when according to the ad-monition of the apostle we savor the things that are above, not the things that are on earth,* when sending up sighs to heaven we meditate on and seek heavenly things, when we forget the things that are behind us and stretch ourselves out to those that lie ahead, when with our mind’s complete attention9 we press towards the prize of the heavenly vocation,* when meditating on heavenly things we can say with Paul: But our way of life is in heaven.*

9For we call the sides of that ladder our body and soul. With wise forethought he calls our body and soul the two sides of this ladder, because every person is composed of both, and for love of Christ and for the sake of eternal life he does what good he can in each part of him; and in order that in the ºglory of the resurrection he may receive the rewards of his labor in each part of him, he takes careful pains

On Humility 271

* Lk 14:11

* Col 3:2

* Ph 3:13-14

* Ph 3:20

º CCM 166

9. Intentio here and elsewhere in Smaragdus and his sources presents a difficulty to the translator; see M. Casey, ‘Intentio cordis (RB 52:4)’, Regulae Benedicti Studia 6/7 (1981) 105-120.

272 Commentary on the Rule of Saint Benedict: Book Two

to keep the Lord’s commandments in each part. For we raise our whole ladder to heaven when with God’s help we offer him our bodies also as a victim, as the apostle beseeches us saying: I beseech you, brothers, by the mercy of God, that you present your bodies as a living sacrifice, holy, pleasing to God, your reasonable service.* The word ‘ladder’ comes from the word for climbing, that is, ascending;10 a ladder is not complete if it does not consist of sides and steps.

Into these sides the divine summons has inserted the different steps of humility and discipline to be climbed. These are called steps of humility and discipline, because both these virtues are very beautifully interconnected; for the person whom humility makes meek, the instruction of discipline shapes and makes learned, and the one whom humility makes tranquil and gentle, the instruction of discipline makes provident and wise. And because it is written: God loves only the one who dwells with wisdom,* discipline needs to be joined with humility, because the instruction of discipline is the guardian of humility, and humility lends due proportion to instruction. A summons is delivered when not only soldiers but everyone else is called to engage in a most important war.11 And so to summon means to lead out or call forward. This word is rather aptly used here, because we are daily being summoned, led out and called forward by the Lord to rise and do battle courageously against the devil, armed with the twelve steps of humility, so that triumphant and victorious under his leadership, we may climb by the twelve steps of humility and arrive rejoicing at the kingdom of heaven. Amen.

10And so the first step of humility is that a per-son always put the fear of God before his eyes.* This step is deservedly put first among the twelve,

Rm 12:1 *

Ws 7:28 *

Ps 36:1 *

10. Cf. Isid. Etym. XIX.18.4; PL 82:680B. 11. Ibid. IX.3.54; 347C.

both in dignity and in order. It is first in order because it is the first in thought, in heart and in will; first in dignity because it begins with the fear of the Lord. It is written of fear: The fear of the Lord is the beginning of wisdom;* and: The fear of the Lord is the discipline of wisdom.* The fear of the Lord is glory and honor and glad-ness and a crown of joy, and it will give joy and gladness in length of days.* All these and many other good things the fear of the Lord ºwill supply to those who have placed it continually before their eyes, and have said with blessed Job: I have always feared God as waves swell-ing over me, and his weight I was not able to bear.*

Let him altogether shun forgetfulness. Because the single dwelling that is the heart cannot retain both remembrance and forgetfulness at the same time, we need to drive from our hearts harmful forgetfulness and retain profitable remembrance. For when harmful forgetfulness is driven from the enclosure of our heart, then fruitful remembrance grows and overflows in us; it brings back before the eyes of our mind both God and his precepts, makes diligent inquiry as to how we may please him and be able to keep his precepts, and pays vigilant attention both as to what must be done and what must not be done. And so the Lord warns the people of the Jews saying: Therefore guard yourself and your soul carefully, and do not forget the words of the Lord; and let them not go out of your heart all the days of your life.* And so the psalmist says: Bless the Lord, my soul, and do not forget all his retributions.* For the remembrance of the fear of the Lord makes one careful, modest, just, upright and respectable, compassionate, kind, merciful, prudent, humble, gentle, sober, and temperate and provident in all one does. Forgetfulness of mind, on the contrary, makes one stupid, careless, insensitive, foolish, improvident, unjust, ready to inflict injury, prone to anger, envious, impure, harsh, lacking self-control, given to mockery, a slanderer, puffed up, proud, conceited, vain, and depraved and wretched in all one

* Si 1:14

* Si 1:34

* Si 1:11-12

º CCM 167

* Jb 31:23

* Dt 4:9* Ps 103:2

On Humility 273

274 Commentary on the Rule of Saint Benedict: Book Two

does. Such people do not renew the remembrance of the Lord and his precepts; they wander about as if blind, miss the mark and perish. Now as to how this harmful forgetfulness may be shunned, listen to what follows:

11And let him always be mindful of what God has commanded. The remembrance of God’s pre-cepts offers salvation to the soul when it effectively puts into practice what the mind shrewdly remembers of the Lord’s precepts. For when the Lord’s precepts are remembered and not fulfilled, they bring condem-nation rather than salvation to the soul. But when they are remembered and put into practice, they drive sins far from those who do them, and promise uninter-rupted salvation and eternal rewards to those who persevere; they will bestow glory on those who do them, but they threaten those who do not with eternal Gehenna. And so there follows:º

How Gehenna will burn for their sins those who disdain God. The disdainful are those who do indeed hear the Lord’s precepts, but disdain to obey. Monks disdain God when they refuse to obey their abbot, and obstinately resist. For the Lord says of all preachers sent by him: He who hears you hears me, and he who spurns you spurns me.* Gehenna rightly burns for their sins these disdainful people and those who despise the just precepts of the abbot; they could have avoided it if they had complied with the precepts of the Lord and of their abbot. As fire receives pieces of wood, so Gehenna receives the sins of the disobedient; and as fire is kindled from pieces of wood, so Gehenna is kindled from the sins of those who disdain God, so that it torments each one according to the number of his sins. Gehenna’s fire kindles flame for each one in keeping with the quantity of sins he has provided it with; each wretch will be tormented in Gehenna in keeping with the number of logs, that is, sins, he has

CCM 168 º

Lk 10:16 *

brought with him, and will find torment there as great and harsh as the sins he has heaped up there. And in this way the fire of Gehenna burns each one for his own sins. Hence blessed Isidore says:

Just as each saint will be glorified in the future judgment according to the number of his virtues, so also each impious person will be condemned accord-ing to the number of his wicked deeds. And there will not be lacking in the future punishment an order of damnation, but there will be different pen-alties according to the kind of sins.12

And blessed Gregory says:

The justice of almighty God, with foreknowledge of the future, created the fire of Gehenna from the very beginning of the world, so that it would once begin to exist to punish the reprobate, but would never cease to burn even without fuel;13 but it would be for the wretched death undying, end unending, failure unfailing, because even death lives, and the end is always beginning, and failure cannot fail to be; and death destroys and does not extin-guish, grief torments but does not at all banish fear, the flame burns but in no wise wards off the darkness.14

And let him always turn over in his mind the eternal life which has been prepared for those who fear God; that is, let him always turn over in his heart what is said of those who disdain God: The impious will go into eternal punishment;* and of those who fear ºGod: But the just will go into eternal life,* 

On Humility 275

* Mt 25:46º CCM 169* Mt 25:46

12. Isid. Sent. I.29.2; PL 83:598A. 13. Moral. XV.29.35 (CCSL 143:770); Taio Sent. V.33 (PL

80:988D). 14. Moral. IX.66.100 (528); Taio Sent. V.33 (PLS 4:1674-75).

276 Commentary on the Rule of Saint Benedict: Book Two

where there is everlasting glory, great exultation, a crown bedecked with virtues, a brightness full of light from the illumination of the true Sun, the compact dwelling of all the saints, eternal peace, and complete, ever-enduring goodness. Those who, supported by the virtues of good works, reach this, will be like the blessed angels; they will happily rejoice together with their God, and reign for ever without end.

12And guarding himself at every hour from sins and vices, that is, of thoughts, tongue, hands, feet and self-will. What he says about guarding oneself at every hour from sins is understood of all crooked works that are done by thought, speech and deed. And so here he aptly put of thoughts, tongue, hands, feet, and so forth. From these raw materials, as it were by certain stages, every sin is formed. For evil thought gives birth to pleasure, pleasure to consent, consent to action, action to habit, habit to necessity. And so, entangled in these bonds, a person is held tight by the chain of the vices, so that he cannot be plucked from it unless divine grace seizes the hand of the one lying there ill.15

We ought to adapt ourselves, body and all, so as to be able to offer attentive service to our Creator with all the powers of our members. For the eye offers such service to God when it declines to look at base things; the tongue will merit a reward when it busies itself with blessings; the hearing will please God if it does not get mixed up in slanders. The feet will be able to praise God if they hurry to recall their course from all malice; and the hands bestow blessings if they renounce robberies and hasten to do mercy.

In fact, what he says about guarding oneself from vices is understood of the seven principal ones, that is, gluttony, fornication, avarice, anger, sadness, accidie,

15. Isid. Sent. II.23.3 (PL 83:624BC); Diad. mon. 34 (PL 102:630AB).

vainglory, and the eighth, which is their mother, pride; and from absolutely all their harmful little branches, which are born like poisoned offspring from poisoned parents, the list of which is too long to enumerate here. For in the hearts of the reprobate the vices on the list succeed one another, so that when one departs another takes its place, according to the testimony of the prophet who says: What the caterpillar has left the locust has eaten; and what the locust has left the wingless locust has eaten; and what the wingless locust has left the mildew has eaten*,16 and so forth. And so it is said again through the prophet: All the families of the earth will come from the north, and they will each one set his throne in the entrance of the gates of Jerusalem.* The ºkingdoms of the north are the vices, which reign in the very gates, that is, in the very senses of the soul.17 For we do not sin by other means than by seeing, hearing, feeling, tasting and touching. And so elsewhere it is said: ‘Death has entered through our windows’ *.18 But when he says and of self-will, this is understood thus: Let him guard himself from sins and vices of self-will.

But also the desires of the flesh. Understand, Let him not delight to fulfill them. For what is more laborious in this life than to burn with carnal desires? Or what is more secure here than not to fulfill the desires of the flesh and not to long for anything belonging to this world? For those who love this world and strive to fulfill the desires of the flesh are thrown into confusion by the turbulent cares of the world. But those who die to this world in such a way that their delight is to live for God alone, already begin to have here in a certain way the rest characteristic of the future peace they are waiting for there. Therefore our spirit must be perseveringly intent on praying and knocking, until such time as we overcome with most courageous purpose the importunate suggestions of

On Humility 277

* Jl 1:4

* Jr 1:15º CCM 170

* Jr 9:21

16. Cf. Isid. Sent. II.33.4; 635C.17. Cf. ibid. 28.1; 628C. 18. Ibid. 2; 629A.

278 Commentary on the Rule of Saint Benedict: Book Two

carnal desires that clamor for the attention of our senses, and we must be urgent until such time as we overcome by our persistence.

13Let a person consider that at every hour God is looking at him from heaven, and that his deeds are seen in every place by the divinity and are reported at every hour by the angels. The more anxious anyone is when he considers that God is looking at him, the more carefully must he live, and guard his life most virtuously, lest he offend those eyes of the divinity which he wants to have well-dis-posed to him. He looks upon concealed and secret things, and considers hidden things, and no one can evade the eyes of God when he says: I am God near at hand, and not a God afar off. If a man be hidden in concealed places, shall I then not see him? Do I not fill heaven and earth?* And so the psalmist says: The eyes of the Lord are upon the just, and his ears unto their prayers.* Now what he says here, and are reported every hour by the angels, can be understood from that place where the angel said to Tobias: When you were praying with tears and were burying the dead, I offered your prayers to the Lord.* And the Lord also, when he had said in the Gospel: Whoever humbles himself like this little child is the greatest in the kingdom of heaven. And he that shall receive one such little child in my name receives me,* added after a short while: See that you do not disdain one of these little ones, for I say to you that their angels in heaven always ºsee the face of the Father.* Great is the dignity of souls, for each soul to have from its origin and birth an angel appointed to guard it,19 to keep it from sin, and not cease reporting to God the good things it has done.

14The prophet demonstrates this to us when he shows God ever present in our thoughts, saying:

Jr 23:23-24 *

Ps 34:15 *

Tob 12:12 *

Mt 18:4-5 *

CCM 171 ºMt 18:10 *

19. Hier. In Mt 3 (CCSL 77:159); Collect. (PL 102:479D).

Searcher of hearts and minds is God.* As Cassiodorus says:

This power is proper to God alone: both to exam-ine our hearts, and with the light of his might to penetrate the activity of our mind. For although the powers of heaven are much higher than we are, still it is not given to any creature to know fully the se-crets of our thoughts. Only the One who judges knows perfectly what is in us.20

Now he himself says: All the churches shall know that I am he who searches minds and hearts.* And Jeremiah says: And you, O Lord of hosts, prover of the just, who see mind and heart.* And it is written again: For God is witness of his mind and true searcher of his heart.* Therefore the Lord searches our hearts when he closely investigates the thoughts of our hearts, so that things hidden to men take place for him in the open. For it is written: Man sees what is on the surface, but God what is in the heart*.21 He searches the mind when he scrutinizes the constant activity of our spirit, or clearly penetrates our bodily delights.

15And likewise: The Lord knows the thoughts of men.* Hence Jeremiah says: My eyes are upon the ways of men; they are not hidden from my face, and their iniquity was not hidden.* And Solomon says: The Lord beholds the ways of a man, and considers all his steps.* And David says: I have kept your commandments and your testimonies, because all my ways are before you.* We sin not only in our deeds but also in our thoughts, if we take unlawful plea-sure in those that occur to us.22 For if we resist the wrongful thought beforehand, we do not incur a fall in what we do.23

* Ps 7:9

* Rv 2:23

* Jr 20:12

* Ws 1:6

* 1 Sm 16:7

* Ps 94:11

* Jr 16:17

* Pr 5:21

* Ps 119:168

On Humility 279

20. Expos. ps. 7:10; CCL 97:84. 21. Cf. Responsory Quae sunt in corde; R.-J. Hesbert, ed.,

Corpus Antiphonalium Officii 4 (Rome, 1970) 362. 22. Isid. Sent. II.25.3; PL 83:626C. 23. Ibid. 8; 627B.

280 Commentary on the Rule of Saint Benedict: Book Two

16And he likewise says: You understood my thoughts from afar.* And so through Solomon it is said: All men’s ways lie open to his eyes.* Hell and perdition are before the Lord; how much more the ºhearts of the children of men.* The from afar he speaks of does not signify place but time, because not only does God foresee our deeds, but he even knows our thoughts before we ourselves exist.24

We must not be afraid if good and evil things come into our thinking, but must rather glory if the mind distinguishes the evil from the good by reason’s understanding,25 and because it distinguishes between good and evil by a more prudent sense, let it beware of the evil things it has recognized, and do the good things it has understood.26

17And: The thought of man will confess to you.* Now the thought of man confesses to God when he condemns his past sins and makes humble satisfaction,27 because when anyone is overtaken by a divine illumination, he is imme-diately buffeted by the annoyance of base thoughts,28 but is not afraid to confess them humbly to the Lord.

18For in order that he may be solicitous concern-ing his perverse thoughts, let the useful brother says always in his heart: Then shall I be stainless before him, if I keep myself from my iniquity.* The life of happy monks is accurately described: when they know that they have reached some grace of the Lord, they take care not to get entangled again in the misfortunes of earlier iniquity.29 The fact that illicit thoughts occur is due to the demons, but that pleasure is taken in evil thoughts is due to us.30

Ps 139:2 *

Pr 16:2 *CCM 172 ºPr 15:11 *

Ps 76:10 *

Ps 18:24 *

24. Expos. ps. 138[139]:4; CCSL 98:1243. 25. Isid. Sent. II.25.9; PL 83:627B. 26. Ibid. 10 (l.c.). 27. Expos. ps. 75[76]:11; CCSL 98:696. 28. Isid. Sent. II.25.7; PL 83:527A. 29. Expos. ps. 17[18]:24; CCSL 97:160. 30. Isid. Sent. II.25.5; PL 83:626D.

In this place he put ‘iniquity’ for ‘thought’, for everything that is not fair or even* is sinful.† The person who keeps himself from crooked thoughts keeps himself more easily from crooked works. And so he said: Then I shall be stainless before him, if I keep myself from my iniquity, as though to say: Then shall I be able to lead a stainless life, if a crooked thought has not stained me. For the person whose mind is defiled by a sinful thought cannot live without stain. But only that person really lives without stain who guards himself from the iniquity of crooked thought. And in case anyone should say: Only to have the thought and not perform the action is no great sin, let him hear what is written about the thoughts of the evil. For Scripture says: The thoughts of the foolish are a sin.* And so that you might understand what kind of sin, the same Scripture says in another place: Perverse thoughts separate from ºGod.* Now it is not a small sin, but a great one, to be separated from God and to be joined to the devil. The man who takes hold of his sinful thoughts while they are still small and dashes them against the rock* keeps himself well and truly from this fate.

19But we are forbidden to do our own will when Scripture says to us: And turn away from your own wishes.* It has already been said in many places that no one must ever be allowed to do his own will, unless by the judgment and with the approval of the major-ity, or of those who are in charge. We regard as perfect that self-restraint by which a person restrains himself from his own wishes. But how great a risk that per-son runs who wants to do his own will and not the Lord’s is evident from what the apostle says: Fulfilling the wishes of the flesh and of our thoughts, we too were once by nature children of wrath, just like the rest.*

20And again we ask God in prayer that his will be done in us.* The Lord, showing the weakness of

On Humility 281

* aequum† Iniquum: uneven

* Pr 24:9

º CCM 173* Ws 1:3

* Ps 137:9. RB Prol. 28

* Si 18:30

* Eph 2:3

* Mt 6:10

282 Commentary on the Rule of Saint Benedict: Book Two

the man he was carrying,31 says: Father, if it is possible let this cup pass from me.* And giving his disciples an example so that they might not do their own will but God’s, he added: Nevertheless not what I will but what you will.* And he says in another place: I have come down from heaven not to do my own will but that of him who sent me.* Now if the Son obeyed and did his Father’s will, how much more must a servant obey, and not do his own but the Lord’s will.

21Rightly therefore are we taught not to do our own will, when we guard against what Scripture says: There are ways that to men seem right, whose end plunges into the depths of hell.* This is that wide and spacious way that leads those who walk by it to perdition;* through it many, by following their own will, perish and go down into hell. Hence a certain wise man says: The way of sinners is planted with stones, and in their end is hell and darkness and punish-ment*.32 Of these we read in the book of Job: They exult in games, they take the timbrel and harp and rejoice at the sound of the organ; they spend their days amid good things, and in a trice go down to hell.* It can be under-stood of those who seem now to be the chosen; but because they are not, they are rejected by the Lord, as the prophet says: ‘The Lord called for judgment unto fire, and it devoured a part of the house.* A part of the house will be devoured because hell will also swallow up ºthose who now boast that they stand firm in the heavenly precepts.33

It can also not unfittingly be understood of those whom the vices deceive under pretense of virtues. Certain vices seem to have the appearance of virtues, but

Mt 26:39 *

Mt 26:39,* Mk 14:36

Jn 6:38 *

Pr 16:25; 14:12 *

 Mt 7:13 *

Si 21:10[11] *

Jb 21:11-13 *

Am 7:4 *CCM 174 º

31. CCM reads Dominus infirmitatem hominis quem por-tabat . . . . Migne has Dominus infirmitatem hominis quam portabat. . . .

32. The CCM text of the quote from Sirach has complantata, ‘planted’. Migne and the Vulgate have complanata, ‘made level’.

33. Isid. Sent. I.29.7; PL 83:598C-599A.

virtues they are not. For sometimes under pretext of justice cruelty is practiced,34 and some are confident that they are just for the very reasons that make them especially deserving of reprobation in the Lord’s sight.35 But generally, through their insensitivity of mind carnal people do not recognize a vice as deserving of such blame as to seem worthy of damnation.36

And so it is said through Solomon: The Lord knows the ways that are on the right hand, but those on the left are perverse.* It is understood also of heretics, whose opinion seems right to them, but is discerned and judged by Catholic men to be wrong because it leads its followers to the depths of hell. And so Solomon says: The way of the impious is dark; they know not what makes them stumble.* And again he says: In the way of scorners there is a chasm.*

22And when we likewise dread what is said of the negligent: They are corrupt[ed] and have become abominable in their delights.* They are corrupted by following the freedom of their own will, and they have become abominable as they follow the wishes of their own heart. For the apostle says of these: Men corrupted in mind, reprobate, without affection, pre-varicators, without kindness, their conscience seared, and so forth.*

23But in the desires of the flesh let us believe that God is always present to us in this way, when the prophet says to the Lord: Before you is all my desire.* He does not say ‘before men’, who can-not see the heart, but before you is all my desire, from whom the contents of the thought and desire of my heart are not hidden.

On Humility 283

34. Ibid. II.35.3; 636CD. 35. Ibid; 636B. 36. Ibid. 2; 636C.

* Pr 4:27 Vulg.

* Pr 4:19

* Pr 13:15

* Ps 14:1

* 2 Tm 3:8, 3:3, 1 Tm 4:2

* Ps 38:9

284 Commentary on the Rule of Saint Benedict: Book Two

24Therefore evil desire must be guarded against, because death is positioned by the entrance of delight. Death* is so called from the word ‘bite’† or because it is bitter*. The reason why ‘death’ is said to derive from the word ‘bite’ is that Eve found delight* in eating from the forbidden tree of paradise; persuaded by the devil, she took an apple and bit it, and straight-way incurred the peril of death.37 Delight in the apple entered her soul, and with it at the same time entered death; and for this reason blessed Benedict says that death is positioned by the entrance of delight. Indeed human beings are now deceived by the devil with the same enticement of pleasure with which our first parents were deceived in ºparadise.38 When the devil wants to deceive someone, he pays close attention to each one’s nature and applies himself to that area in which he has noticed that a person is liable to sin.39 The devil is a slippery serpent; if he is not resisted at the very beginning of his suggestion he insinuates himself completely and unnoticed into the interior recesses of the heart.40 But if he is resisted strongly by holy men at the beginning, his whole suggestion is quickly brought to naught. Hence the psalmist also says: The evil one has been brought to naught in his sight;* and: Blessed is he who takes and dashes his little ones against a rock.*

25Hence Scripture gives this precept: Do not go after your lusts.* And James the apostle says: But every man is tempted by his lusts, drawn away and enticed;* drawn away, that is, from the right path, and enticed to evil.41 And so he says again: Then when lust has conceived it brings forth sin; but sin, when consummated, gives rise to death.*

David was tempted by the sight of another man’s wife, and was drawn away and enticed by his own lust, and when

37. Cf. Etym. XI.2.31; PL 82:418C. 38. Isid. Sent. III.5.22; PL 83:664A. 39. Ibid. 24; 664B. 40. Ibid. 14; 663A. 41. Bede In Jac 1:14; CCSL 121:189.

mors *morsu †amara *Gn 3:6 *

CCM 175 º

Ps 15:4 *Ps 137:9 *

Si 18:30 *Jm 1:14 *

Jm 1:15 *

he consummated the crime that had been conceived, he was judged by his own mouth and incurred the sentence of death, but avoided this by repenting. Judas was tempted by love of money, and because he was a miser who was drawn away and enticed by his very own lust, he was drawn away to destruction by consenting.42 Joseph was tempted by the words of his mistress, but because he had neither the lust of unlawful passion nor delight in the flesh, he escaped victorious from the temptation.43

26Therefore if the eyes of the Lord behold the good and the evil, 27and the Lord is always look-ing down from heaven on the children of men to see if there is one who understands and seeks God,* 28and if our deeds are daily, day and night, reported to the Lord by the angels deputed to us. The eyes of the Lord is the divine gaze with which he always looks upon the good to defend them from the enemy’s ambushes, guard them from sins and make them per-severe continually in good works. Thus the eyes of the Lord looked upon Peter, and he immediately turned back from the sin of denial, recognized the Lord, and amended his fault with bitter weeping. Thus the eyes of the Lord behold the good and the evil, so as to repay the good with good things and the evil with evil ºthings; so as to reward the former for their good works, and inflict everlasting punishment on the latter for their crooked actions; so as to hear and save the former, and destroy and condemn the latter, as it is written: The eyes of the Lord are upon the just and his ears unto their prayers; but the Lord’s face is upon those who do evil, to destroy their remembrance from the earth.*

He looks also upon the children of men to see if there is anyone among them who understands and seeks God. For in God’s sight that person is regarded as having understanding who believes in him

* Ps 14:2

º CCM 176

* Ps 34:15-16

On Humility 285

42. Ibid. 1:15;188. 43. Ibid.

286 Commentary on the Rule of Saint Benedict: Book Two

correctly and who keeps the Lord’s precept and does his work in him. He is regarded as seeking God who in every work and prayer seeks no one else and implores no one else but him alone as his helper, who puts his care, hope and trust in no one else except in the Lord himself alone, Jesus Christ. His care: Cast your care upon the Lord;* his hope: The Lord has been my hope since my youth;* his trust: It is good to trust in the Lord.†

He says that the angels are deputed to us, concerning whom the Lord says: Their angels always see the face of my Father who is in heaven,* and on account of whom Paul the apostle forbids women to enter church unveiled.* The same man says of them in another place that the angels have been sent to minister, for the sake of those who are receiving the inheritance of salvation.*

29Therefore, brothers, we must be on our guard at every hour, as the prophet says in the psalm, lest God see us at any hour turning aside to evil and become unprofitable,* 30and though he spare us for the present time because he is mer-ciful and waits for our conversion to something better, he may yet say to us hereafter: These things you did and I held my peace.* That person turns aside to evil who previously stood firm in the good; and if he who previously stood firm in a state of recti-tude turns aside to evil, he has become an unprofitable and wicked servant. The prophet says of such a soul: How exceedingly base you have become, going your ways again.* That soul becomes wretched which frequently descends from its state of rectitude and commits faults; in this way it has become both wretched and unprofit-able. But pardon must not be forbidden to such a one. What he has to do, though, is bewail the past misdeed and not commit a serious fault of that kind again. The Lord, who sees him sinning frequently and waits a long time for him to turn back and repent, may say to him if he continues in his refusal: These things you

Ps 55:22 *Ps 71:5 *Ps 118:8 †

Mt 18:10 *

1 Co 11:5 *

Heb 1:14 *

Ps 14:3 *

Ps 50:21 *

Jr 2:36 *

did and I held my peace. Earlier the Lord had said to the sinner: But you hated discipline and cast my words behind you,* and all the many other evils and sins de-scribed there which are retained; then he added these ºthings, saying them to the sinner in vengeance. As though to say: You have frequently committed these aforementioned sins, and I have not repaid you the vengeance you deserved for your evil deeds; rather I have held my peace and waited for you to be con-verted to repentance. I did not wish to render you evil for your evil works, but I held my peace and waited, in order to render you rewards for doing penance. For the Lord to hold his peace means that he does not render to the sinner evil for evil, but waits a long time for him to do penance. The Lord would be answering the sinner and not holding his peace if he immedi-ately sought vengeance for his wicked actions. But if he waits a long time for a man to repent and he does not, he suddenly smites him so that he perishes.

31The second step of humility is that a man, not loving his own will, does not take delight in fulfilling his own desires, 32but imitates by his deeds that word of the Lord saying: I have not come to do my own will but that of him who sent me.* Just as man cannot serve God and mammon at the same time,* so he cannot fulfill his own will and God’s will at the same time. A vessel filled with one potion cannot be filled with another; unless the harm-ful stuff has been emptied out, it cannot be filled by letting in something beneficial. And one heart cannot hold within it at one and the same time the desires of the flesh and of majesty, but as one set recedes another takes its place, that is, as vices recede from the mind the abundance of the virtues succeeds them and takes possession of it. Therefore carnal desires must be emp-tied out from the container of our heart so that it can be filled with the abundance of spiritual virtues, and

On Humility 287

* Ps 50:17

º CCM 177

* Jn 6:38

* Mt 6:24, Lk 16:13

288 Commentary on the Rule of Saint Benedict: Book Two

also hold the spiritual desires that come from God. And so it is written: Desire when it comes is a tree of life;* and: To the just their desire shall be given.* But concern-ing the desire of the impious it is written: The desire of the impious is the rampart of the evil.* And elsewhere it is written: To meet their desire quails came up from the sea, but vexations came upon sinners.* Therefore we must abandon our wishes and desires, so that we may by our deeds be able to imitate that word of the Lord in which he says: I have come not to do my own will but that of him who sent me.*

Now as to what follows: 33Scripture likewise says: Delight has punishment and necessity gains a crown, I confess that, unless I am mistaken, I have never read this in the divine Scriptures, and so I want to look for the real meaning of this sentence, and not just its sound. He says Delight has punishment and necessity gains a crown, as though to say: Wide and spacious is the way that leads to the punishment of death, strait and narrow that which leads to the crown ºof eternal life.* For what else does Delight has punishment mean except: Wide and spacious is the way that leads to where eternal punishment is due to those who are given up to the search for pleasure? And what else does Necessity gains a crown mean except: Strait and narrow is the way that leads to life, where those who suffer necessity for the Lord receive everlasting crowns? Hence the Lord says again: He who wants to come after me, let him deny himself and take up his cross and follow me.* What else is it to deny oneself, except to abandon the wide and spacious way and to hate one’s own wishes?44 What is let him take up his cross and follow me, except: Let him lay hold of the strait and narrow way, and there undergo many necessities for my sake; let him thus follow me and come to perpetual joys, to receive the eternal crown which I bestow?

Pr 13:12 *

Pr 10:24 *

Pr 12:12 *

Ws 19:12-13 *

Jn 6:38 *

CCM 178 ºMt 7:13-14 *

Mt 16:24 *

44. Cf. Isid. Sent. III.18.2; 693C.

34The third step of humility is that a man for love of God subject himself in all obedience to the superior, imitating the Lord of whom the apostle says: He became obedient even unto death.* For if we love God as is fitting, we must be ready not only to be subject in all obedience to the superior, but if necessary even to die for him just as he died for us, as the apostle says: God commends his charity towards us, because when we were still sinners Christ died for us.* And not only must we be ready to die for him, but also to lay down our lives for the brothers, as the same apostle says: By this do we know his charity, that he laid down his life for us; and we ought to lay down our lives for the broth-ers.* Let us then love God as children do their father, and let us for love of him be subject to our superiors even unto death, because he also though he was in the form of God, did not think equality with God a thing to be grasped, but he emptied himself, taking the form of a servant, being made in the likeness of men and in habit found as man; he humbled himself, becoming obedient unto death.* See therefore, the same apostle says, what kind of charity the Father has given us, that we should be called and should be children of God.* In this way we shall be perfected in charity, if as he first loved us for the sake of our salvation, so we also, for love of nothing other than his love, are ready both to be subject to superiors and to die for him.

º 35The fourth step of humility is that, in obedi-ence itself, if things hard and contrary or even any injustices have been inflicted, he embrace patience quietly in his conscience. It is liable to happen frequently that the more a monk subjects himself to humility and obedience, the more he finds it hard for him to bear. And so it is necessary for any-one coming to the service of God bravely to prepare his mind to put up with everything, as it is written: My child, when you come to the service of God, stand in

On Humility 289

* Ph 2:8

* Rm 5:8-9

* 1 Jn 3:16

* Ph 2:6-8

* 1 Jn 3:1

º CCM 179

290 Commentary on the Rule of Saint Benedict: Book Two

justice and fear, and prepare your soul for temptation. Humble your heart and endure;* and let him endure with a quiet conscience, whether it be injustices inflicted by an-other, or temptations coming from his own mind, and with God’s help overcome all things with patience. For it is written: In your patience you shall possess your souls.* And so James says: Knowing that the testing of your faith produces patience, and patience brings the work to perfection.* Therefore, he says, you are tempted by adversity so that you may learn the virtue of patience, and through this be able to show and prove that you bear in your heart a firm faith in the future recompense.45 Paul likewise says: Because tribulation produces patience, and patience produces proof.* Patience produces proof, because he is proved to be perfect whose patience cannot be conquered. The reason why the faithful must be exercised through patience is, so that their faith may be proved to be perfect.46 While the just man provides us with useful examples out of his prosperity, it is necessary that he be touched again by adversities, so that his patience may give a good example to the rest, and after his death he may receive the rewards of his patience; because he who praises God for an injus-tice inflicted on him, without doubt does away with the crimes he has committed, and will also at some time receive the rewards God has promised.

36And let him endure, neither growing weary nor running away, since Scripture says: He who perseveres to the end will be saved.* The reward is not promised to those who begin, but is given to those who per-severe.47 For our way of life is pleasing to God when we complete with a persevering finish the good we begin.48 That monk grows weary and runs away who does not bring to completion the work of the Rule which he begins;

Si 2:1-2 *

Lk 21:19 *

Jm 1:3-4 *

Rm 5:3-4 *

Mt 10:22 *

45. Bede In Jac 1:3-4; CCSL 121:184. 46. Ibid. 47. Isid. Sent. II.7.1; PL 83:606C. 48. Ibid. 2; 607A.

little by little he grows weary and lukewarm in the very work that he began with such a fervent spirit, and withdraws either from the work only, or from both the work ºand the monastery at the same time, hav-ing grown lukewarm; he does not set before his eyes what Scripture most especially encourages monks to do when it says: Trust in God and remain in your place.* So there follows:

37Again, Let your heart be strengthened and wait for the Lord.* As though to say: Act manfully, do not fall into despair, and do not think that what you do not receive, even though it has been promised for a long time, has been denied you. Wait for the Lord and hope in him without fail, so that at the opportune time you may reap what you are here daily carefully work-ing at. This exhortation is for good monks and for all Christians as well, so that they may not withdraw from their upright purpose because their flesh is weak, but continue in good works, strive for perseverance, and persevere steadily in the things enjoined on them in keeping with the Rule. The hearts of those who wait are strengthened in this way if, putting their hope in the Lord’s power they strive for perseverance in a good work, and while waiting for the Lord’s promises do not despair of receiving the reward from the Lord.

38And showing that the faithful man must en-dure all things, however contrary, for the Lord, he says in the person of those who suffer: For your sake we are put to death all day long, we are counted as sheep for the slaughter.* Now to be put to death means to come by sufferings of long duration to the end of the present life.49 The good monk’s fortitude must not be beaten down and overcome by various difficulties, or succumb to any of the enticements of pleasure; it

On Humility 291

49. Expos. ps. 43[44]:33; CCSL 97:400.

º CCM 180

* Si 11:21[22]

* Ps 27:14

* Ps 44:22, Rm 8:36

292 Commentary on the Rule of Saint Benedict: Book Two

must not be cast down by adversities or lifted up by prosperity, but strengthened against all vices it must remain constant and unshaken. And just as a sheep led to the slaughter does not cry out or fight back, so the monk because he has patience must not murmur and cry out, or fight back and resist injustice, but he must rather, when affected by many tribulations, say to the Lord with the psalmist: Because of the words of your lips I have kept hard ways.*

39And secure in the hope of a divine recom-pense they go on their way rejoicing and say-ing: But in all these things we overcome because of him who has loved us.* The saints, with God’s help and for God’s sake, overcome all the tribulations of the present world, acting bravely for the sake of an eternal rec-ompense. They overcome all adversity, and since they have the Lord they are not overcome by any adversity. For if God is for us, who is against us?* Hence Peter the apostle says: And who is there that can hurt you if you are zealous for the good?* He says this about the things that befall us from our adversaries, through insulting words, the loss of temporal things, ºthe torments of the body. When any of these things are inflicted on the faithful they cannot hurt them; rather, they bring the prize of patience to those who endure them with equanimity. But if anyone, conquered by such adversities, grows faint, it is not the one who inflicted the evil that has hurt him, but he has hurt himself by refusing to bear these things patiently.50

40And again in another place Scripture says: You have tried us, O God, you have tested us with fire, as silver is tested.* The trial of monks takes place in the furnace of temptations and diverse tribulations. We must, says the apostle, enter the kingdom of God through many tribulations.* You have tested us with fire, he

Ps 17:4 *

Rm 8:37 *

Rm 8:31 *

1 P 3:13 *

CCM 181 º

Ps 66:10 *

Ac 14:21 *

50. Bede In 1 Pt 3:13 (CCSL 121:245); Collect. (PL 102:371D).

says, as silver is tested. The elect are tested by the fire of tribulation, so that cleansed of all dross they may deserve to come to the crown of the eternal kingdom. For if silver is not tested by fire, it remains dirty by reason of where it comes from; so too, unless our hearts have been cleansed by the fire of the Holy Spirit, they remain naturally filthy and unclean. Therefore in order that they may not become soft like lead in the furnace of humility and tribulation, they must bravely take hold of the weapons of endurance and patience. For it is written: Wait for God’s support, join yourself to God and wait, so that your life may increase in the end. Receive all that is brought upon you, and in your sorrow endure, and have patience in your humility; for gold and silver are tried in the fire, but acceptable men in the furnace of humiliation.*

You have led us into a snare, you have laid tribulations on our back.* You have led us into a snare; he says this by way of heaping up tribulation so that you may understand that in this world every kind of tribulation comes upon the elect, who are waiting to receive every kind of glory from the Lord in the world to come. Because they are waiting to receive the rewards of the future life, they bear all the evils of the present life with equanimity, since he tempers the bitterness of this life with the sweetness of that which is to come. What he says here: You have laid tribulations on our back, agrees with the statement of the psalm which says: I am bowed and brought exceedingly low, and I roared from the groaning of my heart.* Tribulations on the back signify a humble spirit and a bowed body; they indicate a body chastised by fasts and a heart broken to pieces and humbled. For those who do not bear on their backs the tribulations of a salutary discipline go about with their head erect, their look fierce and their spirit all puffed up. But the words that follow next:

º 41And in order to show that we ought to be under a superior [Scripture] goes on to say: You

On Humility 293

* Si 2:3-5

* Ps 66:11

* Ps 38:8

º CCM 182

294 Commentary on the Rule of Saint Benedict: Book Two

have placed men over our heads,* signify abbots ac-cording to blessed Benedict’s exposition. The rule’s institution decreed that monks should live under ab-bots and comply with their instructions; it is fitting for monks to subject their heads under them and fulfill their just commands.

42But fulfilling the Lord’s precepts by patience in adversity and injustice, when struck on the cheek they offer the other as well; to someone who takes away their tunic they also surrender their cloak; for someone forcing them to go one mile they go two;* 43with Paul the apostle they bear with false brothers,* and bless those who curse them.* Other doctors51 have interpreted this statement in a mystical sense, but blessed Benedict has used it only to give us in this place an example of humility and patience; the person who tries to carry it out in adversity and injustice will be able to climb quickly to the highest point of humility. In fact no one will be able to carry this out perfectly unless he has previously established deep in his heart a founda-tion of enormous patience, and has previously attained the peak of the highest humility. The one who does not return evil for evil when made to suffer injus-tice, offers one and then the other cheek to the one who strikes him, does not repay curse with curse, to someone who takes away [his] tunic [he] also surrenders [his] cloak, is not overcome by evil but overcomes evil with good, of his own accord goes two miles for the person who forces him to go one—such a one as this without a doubt patiently endures false brothers with Paul, and by blessing those who curse him really fulfills the precept of humility.

Ps 66:12 *

Mt 5:39-41,* Lk 6:292 Co 11:26 *1 Co 4:12 *

51. Cf. Hier. In Mt 1 (CCSL 77:33-34); Aug. S. Dom. I.19.58 (CCSL 35:66-67).

44The fifth step of humility is that through humble confession he hide not from his abbot all the evil thoughts coming into his heart or the evils committed by him in secret. And so Solomon says: He who hides his sins will not be directed, but he who confesses and forsakes them will obtain mercy.* For the bitterness of repentance causes the mind to examine its deeds more subtly, and to remember with weeping the gifts of God that is ºhas scorned.52 It is already an important part of justice that a person knows himself interiorly, knows that he is crooked, so that he may thereby be more humbly subject to the divine power,53 and hence knowing his sins he confesses them to another. So Solomon again says: Reveal your works to the Lord, and your thoughts will be directed.* And so there is also added here: 45Reveal your way to the Lord and hope in him.* 54 That is, reveal your actions, in which there lurks an awareness of sin, by confessing them to the abbot the Lord has given you as a vicar for himself, and hope in the Lord, that he may mercifully grant you pardon for what you have done amiss. And so Cassiodorus says:

The thickness of sins forms a kind of veil with which our way, that is, our life, is clothed and en-veloped in darkness as with a garment. This is what we reveal when we very promptly confess our dark sins.55 Now Paul revealed his way when he said: ‘The flesh lusts against the spirit, and the spirit against the flesh’.* But he hoped in the Lord when he cried: ‘O unhappy man that I am, who will deliver me from the body of this death? The grace of God through Jesus Christ our Lord’ *.56

On Humility 295

* Pr 28:13

º CCM 183

* Pr 16:3

* Ps 37:5

* Ga 5:17

* Rm 7:24-25

52. Isid. Sent. II.13.4 (PL 83:615A); Diad. mon. 15 (PL 102:612B).

53. Isid. Sent. II.13.2; 614C. 54. The CCM text has Smaragdus omitting the first part of v.

45: hortans nos de hac re scriptura dicens. . . .55. Diad. Mon. 1; PL 102:613AB. 56. Expos. ps. 36[37]:5; CCSL 97:326.

296 Commentary on the Rule of Saint Benedict: Book Two

Hence Augustine says: What you have in your heart make plain in speech through confession. Hope in him and he will do it, that is, he himself will forgive you your sins, and he will bring your works into the bright light.57 There follows:58 46Confess to the Lord for he is good, for his mercy is for ever.* And so Cassiodorus says:

He designates that confession so as to apply the medicine of penance. Now there is no doubt that this also pertains to proclaiming the Lord, since compassion has greater glory when it spares one who confesses than when it is shown to one who lives without confession. And so that no one might be terrified by the sheer number of his faults, he added for he is good. Who indeed can hesitate to have recourse to him, on hearing that he can come very swiftly to his aid? He added, for his mercy is for ever. So that human negligence, having heard that the Lord is good, may not hang back from at-tentive and careful supplication, he mentions the cause of the remedy, so that by the Lord’s gift it may hasten to make speedy confession.59 ºFor ever signifies the course of this life, where all those who commit sin are wretched, where it is possible for our hearts to be converted and for mercy to be implored. For to confess one’s sins when judgment is clearly already present is damnation.60

47And the prophet likewise says: I made my sin known to you, and I did not hide my unrighteousness.* ‘Making known’ means ‘bringing sins to confession’; ‘hiding’ means ‘covering something’ by a complete silence or ‘conceal-ing it’ by dissimulation of heart. This is what fools do, who think that God can be ignorant of what they do. On the

Ps 106:1, 118:1 *

CCM 184 º

Ps 32:5 *

57. The quotation attributed to Augustine is unidentified. 58. Smaragdus’s sequitur supplies for RB’s et item dicit at the

beginning of v. 46. 59. Diad. Mon. 16; PL 102:613BC. 60. Expos. ps. 105[106]:1; CCSL 98:958.

contrary, those who know that he has all things manifest to him, lower themselves to make humble confession and promises of repentance, so that they may not experience as a hostile judge one they could have had as a favorable ad-vocate.61 There follows: 48I said: I will declare to the Lord against myself my injustices; and you forgave the wickedness of my heart.* And so the great compassion of the Divinity is shown, that at the mere declaration of devo-tion he immediately loosed sins, since he considers a devout wish as if it were a work done. For he said that in his heart what he had done was not silent as far as the Lord was con-cerned; what he wanted to confess has been forgiven him as though he has already made everything known.62 Therefore my confession was still in my heart, and had not yet reached my mouth. I had said, I will declare against myself, but God has heard the voice of my heart and has forgiven the wickedness of my heart.

49The sixth step of humility is that a monk be content with anything considered mean or ex-treme. In God’s presence, anyone contemptible and vile in the eyes of the world shines with great grace. It is indeed necessary that God should love one whom the world hates.63 The saints who cherish what is considered mean and renounce possessions and honors, mortify themselves as regards every earthly possession so that they may live happily with God in an eternal inheritance. And therefore they love what is considered mean and ex-treme, so that from the mortification of this life they may rise stronger into that eternal life which is being prepared for them.64 There follows: And that in re-gard to everything enjoined on him he regard himself as a bad and unworthy workman. The

On Humility 297

* Ps 32:5

61. Ibid. 31[32]:5; CCSL 97:278. 62. Ibid.63. Isid. Sent. III.16.3 (PL 83:692A); Diad. mon. 14 (611A). 64. Cf. Isid. Sent. III.16.6; 692B.

298 Commentary on the Rule of Saint Benedict: Book Two

monk regards himself as a bad workman because he does not know how his work is being received by the Lord. We work exteriorly, but we do not know inte-riorly how our work is being received by the Lord. He regards himself as unworthy,65 ºbecause just as the sufferings of this world are not worthy to be compared to the future glory that will be revealed in us,* so our works, though good, are not worthy to obtain glory and everlasting rewards.

50Saying to himself with the prophet: I have been brought to nothing and did not know.* This is the voice of humility, not of pride; the words are those of a wise man rather than of one who does not know; it is the statement of one who is humbling and not exalting himself. Before this world the just man knows himself to be a fool, so that he may be found wise before God. And so Paul says: God has chosen the foolish things of the world to confound the wise; and he has chosen the weak things of the world to confound the strong.* I did not know, he said, that is, I knew myself as not know-ing, I considered myself foolish and like a child, and I perceived myself as one lacking wisdom. For he who now humbly knows himself in his own heart as not knowing, will at some time be exalted and rejoice as a wise man in God’s presence.

I am become as a beast of burden in your presence, and I am always with you.* Not such a beast of burden as to be foolish of heart, but such as to carry God with my whole body and heart. For a tamed beast does not refuse to carry whatever burden has been laid upon it, but enduring patiently it carries it until it reaches its destination. So too the monk must endure patiently, and without murmuring suffer everything whatsoever that has been laid upon him by the abbot or any other superior in accordance with the Rule, until he reaches

CCM 185 º

Rm 8:18 *

Ps 73:22 *

1 Co 1:27 *

Ps 73:22-23 *

65. Cf. ibid. 19.4; 694B.

the end of his life; then laying aside the burden of toil he may expect to receive from the Lord a worthy recompense for his work.

51The seventh step of humility is that he not only with his tongue declare himself lower and of less value than everyone, but also believe it with heartfelt inner disposition. The person who wants to be higher in the kingdom must become lower in this world; and the one who wants to be more distinguished has to become of less value and more despised, according to the saying of the Lord: He who wants to be first among you will be your slave, and he who wants to be greater among you should be your servant,* and so forth. So let a monk think himself a monk when he considers himself the least, lower and of less value than everyone else.66 It is for this purpose a monk lives in a monastery, that having his spirit humbled he may give an example of humility to everyone else. Hence the apostle Peter also says: All of you, show humility to one another.* A person really shows humility to everyone else when he really carries it in his heart, and does not present and project himself ºas great and important but as a worthless and despicable slave, who considers that he is poor in spirit and like a small boy in the midst of the brothers, and shows it. And so blessed Gregory says: It must be especially realized that each soul is more precious in the eyes of God, the more despicable it is in its own eyes from love of the truth.67

52Humbling himself and saying with the prophet: But I am a worm and no man, the reproach of men and the outcast of the people.* But I am a worm, he says, in an excess of humility. For a worm seems to be lowlier than all other animals, and of less value. The frailer a worm, fed on wood as it is, the

* Mk 10:43-44

* 1 P 5:5

º CCM 186

* Ps 22:6

On Humility 299

66. Ibid. III.19.1 (694A); Diad. mon. 11 (607C). 67. Moral. XVIII.38.59; CCSL 143A:925.

300 Commentary on the Rule of Saint Benedict: Book Two

purer also is it proved to be. This is what the monk is compared with; the more despised he is and weak and of little value, the holier and cleaner he is found to be in God’s sight. Solomon says of these:* The ants are a weak people, yet prepare themselves food in the har-vest. But what [Benedict] then says,—The reproach of men and the outcast of the people—aims at the proud and rude people who always despise the humble and degrade the poor; they bring against them any reproaches they can, hurl words of opposition at them, and never stop slandering them in secret. Hence Solomon says: Men of blood hate the simple man, but the unjust seek his soul.* 68 This is what distinguishes God’s children from the devil’s children: the devil’s children love and cherish the world, whereas God’s children love and cherish God. Now the devil’s children can-not love the child of God, who is separated from love of the world and is intent only on heavenly desires. Religion, as Scripture says, is an abomination to the sinner.*

53I was lifted up and humbled and put to confusion.* This is proved to be especially fitting for the elect. Any of them can say that he was lifted up when earlier he used to think of human affairs with a swollen heart; I was humbled, he says, when by the mercy of divine grace he came to the medicinal gift of confession; put to confusion, when by professing repentance he condemned the evil he had done. O blessed confusion, which takes away an eternal reproach! For whatever guilt has been incurred by those who repent has been absolved for everlasting ages.69

º 54And likewise: It is good for me that you have humbled me, that I may learn your commands.* He was beginning to taste of that sweetness which demonstrably

Pr 30:25 *

Pr 29:10 *

Si 1:25[31] *Ps 88:15 *

CCM 187 º

Ps 119:71 *

68. The CCM text’s quote from Proverbs 29:10 has iniusti autem quaerunt animam eius, the Vulgate has iusti, Migne has in-justi [justi].

69. Expos. ps. 87[88]:16; CCSL 98:800.

exceeds all kinds of pleasantness,70 and he says, It is good for me that you have humbled me, that is, you humbled me so that I might learn the variety and richness of your commands, which previously I could not take in, swollen as I was with pride. This humility touches the glorious heights of Jerusalem. For as pride plunges one into the lowest depths, this humility raises one up to heaven. And what kind of reward this humiliation has he subse-quently expounds71 when he says That I may learn your commands. For the commands are perfectly learned when the Lord’s precepts are faithfully fulfilled, when what the heart rightly understands is effectively put into practice.72

55The eighth step of humility is that a monk do nothing except what the common rule of the monastery and the example of his superiors commend. As though to say: A monk should not of his own free choice devise some new-fangled arrange-ment, but rather let him do all he has seen others do, and do it entirely; let him observe steadfastly all that is written and contained in the Rule, and promptly carry it all out in his works. In this way he may at length attain, in due order, to the example of the older Fathers, and receive an example of humility from Christ, of devotion from Peter, of charity from John, of obedience from Abraham, of patience from Isaac, of endurance from Jacob and Job, of chastity from Joseph, of meekness from Moses, of constancy from Joshua, of kindness from Samuel, of mercy from David, and of abstinence from Daniel. Thus also should the holy monk, in imitating the above, consider thoughtfully the toil, moderation, attention and compunction with which all that the superiors do is done,73 so that with

On Humility 301

70. Ibid. 118[119]:71; 1087. 71. Ibid. 72. Cf. ibid. 73. Cf. Isid. Sent. II.11.12; PL 83:613A.

302 Commentary on the Rule of Saint Benedict: Book Two

Christ’s aid what he does may eventually measure up to their example.

56The ninth step of humility is that a monk re-strain his tongue from speaking, and maintain-ing reserve in speech, not speak until questioned, 57since Scripture shows that in much speaking sin will not be avoided.* The monk must restrain his tongue from speaking so as not to fall into the sin of much-speaking. Reserve in speech nurtures many virtues, but talkativeness scatters even those that have been nurtured. Hence Solomon says: Like a city lying open and without walls around it, so is a man who can-not ºrestrain his own spirit in speaking.* A city lying open and without an enclosure cannot preserve unharmed what it has inside it, unless it is closed at a suitable time with either bars or a wall. Likewise a monk through the vice of talkativeness loses the virtues he has within him, unless he restrains his tongue from speaking and places a guard and a door over his mouth. There fol-lows: 58Because the talkative man is not directed on the earth.* Although eloquent and articulate people can also be called talkative, it is well known that this des-ignation is given particularly to those whose verbosity issues in unconsidered speech. The apostle James warns those who are opposed to the wise and who behave differently from them: ‘Let every man be swift to hear, but slow to speak’.* Such men are not directed on the earth, because in their levity they often go to excess. It is difficult for speech that is not carefully weighed to be upright.74

59The tenth step of humility is that he be not ready and prompt to laughter, for it is written: The fool lifts up his voice in laughter.* It is levity of mind that makes a monk always ready and prompt to laughter. Because he does not carry the fear of the

Pr 10:19 *

CCM 188 ºPr 25:28 *

Ps 140:11 *

Jm 1:19 *

Si 21:20[23] *

74. Expos. ps. 139[140]:12; CCSL 98:1259-1260.

Lord in his heart, he is always wanting to laugh im-moderately and at the top of his voice. He does not pay attention to the apostle James’s warning when he says: Be afflicted and mourn and weep. Your laughter will be turned into mourning, and your joy into sadness.* And so Solomon says: Laughter will be mingled with sorrow, and mourning will occupy the end of joy.* And he says again: Laughter I considered a mistake, and to joy I said: Why are you vainly deceived?* Therefore mourning more be-fits a monk than laughter, because through mourning one comes to joy, as it is written: Blessed are they who mourn, for they shall be comforted,* but through laughter one comes to mourning, as it is written: Woe to you who laugh now, for you shall weep and lament.* Laughter is not entirely forbidden to man, as has already been said above* for we know that it is nature’s gift to him alone amongst all creatures; but in order that the vice of levity may be guarded against, readiness to laugh and laughing at the top of one’s voice are forbidden.

60The eleventh step of humility is that when a monk speaks he do so gently and without laughter, humbly and seriously, in few and sen-sible words. It befits a monk to speak gently, that is, ºmoderately and calmly, for it is written: The words of the wise shall be weighed in a balance.* Gentleness proceeds equally from the source of sweetness and of peace. So Solomon says: A sweet word multiplies friends and appeases enemies, and a gracious tongue will abound in a good man.* And he says again: Well-ordered words are as a honeycomb.* Well-ordered words lend honor to the one who utters them, and minister grace to the hearers. [Benedict] added, And without laugh-ter. Words that are full of laughter show clearly that a monk is either foolish and light-minded, or at any rate an empty fellow. For a monk must speak humbly and seriously, because it is written: Do not be hasty with your tongue;* and: He that hates gossip extinguishes malice.* 

On Humility 303

* Jm 4:9

* Pr 14:13

* Qo 2:2

* Mt 5:5

* Lk 6:25

* At RB 4.54

º CCM 189

* Si 21:25[28]

* Si 6:5

* Pr 16:24

* Si 4:29[34]

* Si 19:5

304 Commentary on the Rule of Saint Benedict: Book Two

And that he speak few and sensible words. Few, because it is written: In much speaking you shall not avoid sin;* and: He who uses many words shall harm his own soul.* Sensible, because it is written: He who controls his lips is most wise.* Few, because it is written: The fool multiplies words;* and: Where there are many words there is often want.* Sensible, because it is written: A wise man will hold his peace until the proper time, but the wanton and the fool will not observe the proper time.* And one there is who is hateful, who is bold to speak.* And: One who is thoughtless in speaking shall experience evils.*

And let him not be loud of voice. The monk as one who imitates Christ must be silent and not noisy. For it is written of the Lord: He shall not cry out, nor shall his voice be heard abroad.* Silence befits the monk more than does shouting. Therefore a subdued voice shows a noble character, and a loud voice indicates levity. A loud voice often makes a man hateful, but a subdued voice makes him lovable. Hence it is written: A wise man makes himself lovable by his words.* Lovable, because he prudently speaks sensible and lovable words. And so Basil says:

What is needed for hearing has determined the measure of the voice. For if the voice is louder than the situation requires—since the one we are speak-ing to can hear even if we speak more softly—it will no ºlonger be a speaking voice but a shout, and that draws attention; unless perchance the hearing of the person we are speaking to is not so keen, and necessity compels us to shout.75

So Fructuosus says: A monk ought not to be noisy or full of laughter in his speech. Such a person, who though often cor-rected does not amend, must be cured with stripes and sharply corrected.76 There follows:

Pr 10:19 *Si 20:8 *

Pr 10:19 *

Qo 10:14 *Pr 14:23 *

Si 20:7 *

Si 20:5 *Pr 13:3 *

Is 42:2 *

Si 20:13 *

CCM 190 º

75. RBas 130:1-3 (CSEL 86:160); Conc. 21.2 (PL 103:865A). 76. Fructuos. RComplut. 15 (PL 87:1106B); Conc. 31.10 (PL

103:991AB).

61A wise man is known by the fewness of his words. He is known, he says, that is, he makes known to everyone else exteriorly what manner of man he is in himself interiorly. By speaking he shows others the wisdom he was keeping secretly in his heart. And he who was lurking in hiding known only to himself, by speaking shows himself in public. For where this tra-dition says, A wise man is known by the fewness of his words, there is another that says: A wise man shows himself by his words,* that is, by speaking he shows himself exteriorly to others as the kind of person he is interiorly by holding his peace.

62The twelfth step of humility is that a monk not only have humility in his heart, but also show it always in his very body to those who see him. A monk must truly keep humility interiorly, and show it in his exterior behavior to those who see him, so that he may both interiorly please his internal judge, and give to all exteriorly an example of humil-ity. And being thus fashioned by the virtue of humility in both dimensions, let him be found humble of heart and humble also in body. Let him be found humble of mind interiorly and in his bodily deportment exteri-orly, so that those who see his example may praise and glorify God, who has granted him the foundation of humility and constancy in work.

63That is, at the Work of God, namely, while pray-ing, singing psalms, hymns, canticles, or exercising any work of God in the sanctuary itself, he should always have his head bowed.In the monastery,77 in the garden, on the road, in the fields, or anywhere else, whether sitting, walking or standing, let him always have his

On Humility 305

* Si 20:29

77. In the CCM text—but not in Migne, which reads in opere [omitting Dei] in oratorio—Smaragdus omits in oratorio from v. 63, but it is implied in his commentary on in opere Dei.

306 Commentary on the Rule of Saint Benedict: Book Two

head bowed; with his gaze fixed on the ground, 64thinking himself at every hour guilty of his sins, let him consider himself already present at the dread judgment, 65saying to himself con-stantly in his heart what the tax-collector in the Gospel said, his eyes fixed on the ground: Lord, I a sinner am not worthy to raise my eyes to heaven.*

What great confidence of pardon it gives to those who repent, that the tax-collector, who was perfectly aware of the guilt of his wickedness, ºwept and confessed; and if he came to the temple unrighteous, he went home from the temple justified.78 For one man by being proud withdrew humbled, while the other merited by his lamenting to be exalted and draw near, ‘because everyone who exalts himself will be humbled, and he who humbles himself will be exalted’ * 79 Therefore even from the proud Pharisee’s words, for which he deserved to be humbled, we can by contrast assume the form of humility by which to be raised on high. Just as he, after first considering the vices of those who were worse than himself, and then his own virtues, was lifted up to his ruin, so we, after looking not only at our laziness but also at the virtues of those who are better than we, may be humbled to our glory. So each of us, with suppliant submission, should make the entreaty within himself: Almighty God, have mercy on your suppliant, because I am not like countless servants of yours, distinguished by their contempt of the world, glorious through the merit of their righteousness, angelic in the praise of their chastity, even like many of those who by repenting after shameful and public acts have deserved to be devoted to you. Even if I have done something good through the gift of your grace, I do not know for what end I do it, or with what sternness you regard it.80

Lk 18:13,*Mt 8:8

CCM 191 º

Lk 14:11,*RB 7.1

78. Bede In Lc ev. 5 (CCSL 120:325); Collect. (PL 102:436AB). 79. Bede ibid. (325); Collect. (436B). 80. Bede ibid. (325); Collect. (436BC).

66And again with the prophet: I am bowed and humbled on every side.* The person who remembers how sublime eternal rest is, sees how much he is hum-bled by this corrupt flesh. We should therefore wail and groan as we make confession, recognize where we are, remember how sublime eternal rest is, and pa-tiently wait for what he promised who showed us in himself an example of patience and humility. He said that he was bowed from a state of self-exaltation, and humbled from the swollenness of pride. I am bowed and humbled, that is, I who was a short time ago lifted up in the world have now been bowed and humbled under God; I who was a short time ago exalted in worldly glory have now been bowed and humbled in the need for penance; I who but a short while ago was exalted in my condition in the world have now been bowed and humbled under the hand of almighty God, that is, bowed in body and humbled in spirit. The expression on every side means from every direction and from every point of view,81 because it is necessary for humility, the mistress and mother of all virtues, to be firmly maintained in the heart and shown to all with the body.

67Therefore after climbing all these steps of hu-mility, the monk will soon come to that love of God which, having been made perfect, casts out fear.* ºThe Lord says in the Gospel: Love your enemies, and pray for those who persecute you, so that you may be children of your Father who is in heaven.* For this is the perfect charity of which John the apostle says: There is no fear in charity;* in such charity, evidently, which in imitation of the divine goodness knows how to do good even to enemies and to love them. ‘But perfect charity’, he says, ‘casts out fear’; that fear, clearly, of which it is written: ‘The fear of the Lord is the beginning of wisdom’.* Anyone beginning the

On Humility 307

* Pss 38:6-8, 119:107

* 1 Jn 4:18

º CCM 192

* Mt 5:44-45

* 1 Jn 4:18

* Si 1:14

81. Expos. ps. 37[38]:9; CCSL 97:347.

308 Commentary on the Rule of Saint Benedict: Book Two

works of righteousness fears with this kind of fear that the strict judge may come and, finding him altogether lacking in amendment, condemn him. But perfect charity casts out of the soul even the fear of present adversities. It is this charity that someone was seeking who used to say in entreating the Lord: ‘Deliver my soul from fear of the enemy’;* and it is this charity that he had who used to say: ‘Who will separate us from the charity of Christ? Will tribulation or distress or per-secution?’* and so forth. For fear acts as a goad, but do not be afraid. Charity enters in and drives out fear, and heals what was wounded by the sorrow caused by fear.82

68Through this [charity] everything that at first he observed not without fear he will begin to observe without any toil, as though naturally, out of habit. Someone first came to the monastic habit with fear of mind and great dread. But after he has stood fast in Christ’s service for a long period, and his way of acting has been marked by continued good habit, charity takes over, and he is henceforth free from fear and dread. And what he formerly did with fear and dread he now begins to observe with a sweet love; and he begins as though naturally to observe with delight what at first he had begun to do with much effort and with dread. And so there also follows:

69No longer from fear of Gehenna but from love of Christ and by good habit itself and delight in the virtues. 70These things the Lord will now deign to show forth by the Holy Spirit in his workman, who is clean from vices and sins. Many, as was said above, begin to do good from fear of punishment, but complete it from love of Christ. They begin from fear, but going from virtue to virtue they pass over to the perfect charity of Christ. And what at first they were afraid to do, being under the harmful influence of ignorance, they are now no longer afraid

Ps 64:1 *

Rm 8:35 *

82. Bede In 1 Jo 4:18; CCSL 121:317-318.

to do, since habit and knowledge are teaching them. They long to have a rich store of virtues, and so they are at pains to do good, and are anxious to be cleansed speedily from vices. Having received the gift of the Holy Spirit, they find their delight in what is just and holy and upright, and strive earnestly to fulfill the things that delight them, so that they may deserve to become the consecrated temple of him to whom from the beginning of their conversion they have vowed themselves as monks. This is in order to have ºfulfilled in them that saying of the apostle: You are the temple of God, and the Holy Spirit dwells in you.* With this Holy Spirit teaching them they do what has to be done, and with his help they bring to perfection what they do; with him drawing them they run by desire the whole length of the stadium of good action, and as they run they advance from virtue to virtue and strain eagerly to reach the everlasting goal, where they will be filled with every good thing and with eternal joy.

And in order that the inexperienced may not suppose that these twelve steps of humility have been set down in a confused way by blessed Benedict, I shall briefly lay open and show forth in what ways they are distinct. The first step of humility begins with fear. The second is that a monk fulfill not his own will but the Lord’s. The third speaks of the perfection of obedience. The fourth is concerned with the long-suffering of patience. The fifth is that each reveal his hidden thoughts to his abbot. The sixth, that a monk love what is considered mean or extreme. The seventh, that he proclaim with his voice, believe in his heart, and show by his deeds that he is lower and of less worth than everyone else. The eighth is that a monk do nothing except what the common rule of the monastery and the example of his superiors commends. The ninth, that a monk restrain his tongue from speaking. The tenth, that he be not ready to laugh. The eleventh, that he speak gently

On Humility 309

º CCM 193

* 1 Co 3:16

310 Commentary on the Rule of Saint Benedict: Book Two

and without laughter. The twelfth, that in every place he show to all who see him humility in heart and body.

When all these steps of humility have been climbed, the monk will happily come to the vision of the Almighty, where he may enjoy with his Lord a happi-ness and joy that can never be taken away from him. For they shall go from virtue to virtue,* that is, from one step of virtue they climb to another; and thus they will see the God of gods in Zion* and the heavenly Jerusalem, with exultation and joy.

Ps 84:7 *

Ps 84:7 *

ºbook three of the commentary

CHAPTER 8

ON THE DIVINE OFFICE AT NIGHT

1In wintertime, that is from the first of November until Easter, they must rise at what is reasonably estimated as the eighth hour of the night, 2so that their rest extends a little beyond the middle of the night. This expression, a little beyond the middle of the night, can be understood as including the whole of the seventh hour of the night and half the eighth. Then, once the signal has been sounded, let all rise at the same time, and let the remaining half of the eighth hour elapse in the interval between signals, so that the nocturnal praise itself begins to be cele-brated from the ninth hour of the night. For in an-other place he says After Sext, on rising from table let them rest, and let None be celebrated at the middle of the eighth hour.* He shows there that the time for sleep lasts the whole of the seventh hour of the day and half the eighth. This seems to me to be the meaning here also: after six hours of the night they may still rest for the whole of the seventh hour and half the eighth. And having allowed an interval of about half an hour between signals, beginning from the ninth hour of the night let them discharge the duty of divine praise to the Lord Jesus Christ, with an eager mind and a body free from sluggishness.

When he says, 2And they may rise with their digestion completed, it seems to those who lack

311

º CCM 194

* RB 48:5-6

experience an absurd if not ridiculous thing to put down, but those who understand correctly consider it a useful statement and a point well made. ‘Digested’ in fact means ‘cooked, consumed’; it also means ‘brought down’, or at any rate ‘breathed out’. And that is how They may rise with their digestion completed is understood here; that is, they may rise, their food hav-ing already been cooked by the pot which is the stom-ach, and brought down into the belly and breathed out by sleep. Elsewhere concerning the same matter a certain master of monks says: For this reason we have said that Nocturns are joined with Matins after co*ck-crow,1 ºso that, once sleep has completed their digestion, the brothers may soberly perform the Work of God with vigilant and ready mind2 and may recognize what they are saying. An interval is laid down for this reason, that the heaviness of sleep may be thrown off by a good long night,3 so that when the brothers are forced to rise before co*ck-crow on short nights, they may not find themselves still unprepared because their sleep has been cut short; for then in the very pulsing of the veins the blood and fluid bubbles through their veins, and the members, in the disturbance and heaviness of sleep cut short, go on digesting. When that happens, and they continue di-gesting the food they had taken, the brothers are not so much roused as killed in the very burning of incomplete digestion; they begin to rise with their heads still heavy and their diges-tion broken off, and may well put to flight the charisms of the Holy Spirit.4 There follows:

3The time that remains after Vigils is to be used for study5 by those brothers who need [to learn] something of the psalter or the readings.

CCM 195 º

312 Commentary on The Rule of Saint Benedict: Book Three

1. Cf. RM 33:15 (SCh 106:178); Conc. 23.6 (PL 103:876AB). 2. RM 33:8,15 (176,178); Conc. 23.6 (875AB). 3. RM 33:8-9 (178); Conc. 23.6 (875C-876A). 4. RM 33:19-21 (180); Conc. 23.6 (876BC). 5. A useful literature is developing on the significance of me-

ditatio in RB and in the monastic tradition before and after it. See, for example, RB 1980: The Rule of St. Benedict, T. Fry &

Blessed Benedict does not here bid us to sleep, as some would have it, but to watch; he bids the healthy not to rest on their beds but to apply themselves to study. For it is written: On my bed I sought him whom my soul loves; I sought him and did not find him.* For Christ the be-loved is not found in the bed of carnal pleasures, but is found in holy labors,6 in sacred watches and frequent prayers; not in the torpor of sleep but in the prayer of Vigils and in the compunction of prayer. Hence Cassian says: Some ignorant people, once the chanting of the Matins hymns is over, go back to sleep again; this should not happen at all, in case a kind of overflow of our natural humors should emerge, staining the pu-rity we gained by suppliant confession before dawn, or in case an illusion of the enemy should corrupt it, or at any rate in case the refreshment even of a pure and simple sleep should intervene, interrupting our fervor of spirit; after we have been made tepid by sleep’s tor-por, it would leave us sluggish and listless the whole day through.7 And so he says again: After the purification of nocturnal Vigils, no one is to relax again into ºthe rest of sleep until with the coming of day the divine work8 succeeds the night’s meditation, in case an envious devil by a certain illusion during sleep contaminate the purity we have gained by psalms and prayers.9

And so Aurelius [Aurelian] says in his rule: After the prayers of Matins let them not be allowed to go back to sleep;10 but as the Rule says, 4From Easter until the

* Sg 3:1

º CCM 196

On the Divine Office at Night 313

others, eds. (Collegeville, Minnesota: Liturgical Press, 1981), 445-48, and the references given there.

6. Cf. Bede In Cant. II.3.1/2; CCSL 119B:230-231. 7. Cf. Cassian Inst. III.5; CSEL 17:40; Conc. 23.3 (PL

103:874AB). 8. CCM (p. 196) and Migne (102:830C): operatio divina, ‘the

divine work’; Ménard (1:325): operatio diurna, ‘the day’s work’; cf. Inst. II.12.3; CSEL 17:28.

9. RCass 10:1 (R Ben. 94:174-5); Conc. 23.4 (PL 103:874C); cf. Inst. II.13.1; CSEL 17:28.

10. Aurel. Reg. 28 (PL 68:391B); Conc. 23.5 (875A).

aforesaid first of November, let the hour [of ris-ing] be so arranged that there is a very short interval after Vigils, during which the brothers may go out for the necessities of nature, with Lauds following at once; these are to be cele-brated at dawn.

CHAPTER 9

HOW MANY PSALMS ARE TO BE SAID

AT THE NIGHT OFFICE

1In the winter season mentioned above, that is, already referred to in the preceding chapter, first of all the verse, that is, O God, come to my assistance; O Lord, make haste to help me.* To be said three times: O Lord, you will open my lips, and my mouth shall declare your praise.1* Just as from reverence for the Holy Trinity the sanctus is said three times, so too in this supplication we three times beseech the Holy Trinity to open our lips, so that after the opening of their lips the mouth of the Lord’s servants may be able worthily to declare praise to the Lord. Now ‘mouth’ stands for one of the body’s members, and also for the secret place of the heart where the divine praise is sung with ef-ficacy.2

Ps 70:1 *

Ps 51:15 *

314 Commentary on The Rule of Saint Benedict: Book Three

1. As Engelbert shows in his introduction to the CCM text (pp. XXXII-XXXIV), Smaragdus is commenting on a text of the Rule which would generally be classed as ‘pure’. In v. 1 of the present chapter, however, as the translation shows, his Rule text is closer to the textus receptus, the normalized and standard-ized text current before the Carolingian reform (see RB 1980, pp. 102-112).

2. Cassiod. Expos. ps. 50[51]:17; CCSL 97:466.

2To this is to be joined Psalm 3 and the Glory. ‘Psalm’ here stands for the work we do; the Glory is the divine praise which the angels sing in heaven and men on earth, as that divine hymn begins, ‘Glory to God in the highest, and on earth peace to men of good will’ * 3After this Psalm 94 with antiphon, or at any rate to be chanted. ‘Antiphon’, from the Greek, means a ‘re-ciprocal voice’, as when two sides sing psalms alternately in changing order. Tradition has it that the Greeks devised this way of singing psalms.3 Among the Latins the most blessed Ambrose was the first to introduce antiphons.4

º 4Let the ambrosian, that is, the hymn, follow next. ‘Ambrosian’ means ‘divine and heavenly’, that is, ‘inspired divinely and from heaven’; others want ‘ambrosian’ to be named from Ambrose, the teacher of hymns.5 Then six psalms with antiphons. 5When these, and the verse, have been said, let the abbot give a blessing. That is, after the verse said by the cantor, let the abbot say: By the prayers of all his saints may the Lord save and bless us. Or let him say some other blessing of this kind. And all being seated on the benches, let the brothers read in turn from the book. In turn, he says, that is, follow-ing one another, alternately and mutually, that is, now this one, now that, now from this side, now from that. [From the book] on the lectern three readings. The lectern* is so called because the divine word is ei-ther read or preached from it; for amongst the Greeks a discourse is called a logos.6 5Between which, three responsories are to be sung. 6Two responsories should be said without a Glory, but after the third reading let the one singing say the Glory. 7When the cantor begins to sing this, all should

How Many Psalms Are to be Said at the Night Office 315

* Lk 2:14

º CCM 197

* analogium

3. Isid. Etym. VI.19.7; PL 82:252C. 4. Isid. Offic. I.7; PL 83:744A. 5. Cf. ibid. 6.2; 743B. 6. Cf. Etym. XV.4.17; PL 82:545C.

rise at once from their seats out of honor and reverence for the Holy Trinity.

8At Vigils the books to be read are those of divine authorship of both the Old and the New Testaments. That is, the five books of Moses: Genesis, Exodus, Leviticus, Numbers, Deuteronomy. Joshua, Judges, Ruth, Kings, Chronicles. Job, Psalms, Solomon, the book of Wisdom, Ecclesiasticus. Tobit, Esther, Judith, Esdras. Those of the prophets, that is, Isaiah, Jeremiah, Ezekiel and Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habbakuk, Zephaniah, Haggai, Zechariah, Malachi. And of the Maccabees. The four books of the Gospels, that is, Matthew, Mark, Luke and John. The fourteen letters of Paul, that is, to the Romans one, to the Corinthians two, to the Galatians one, to the Ephesians one, to the Philippians one, to the Thessalonians two, to the Colossians one, to Timothy two, to Titus one, to Philemon one, to the Hebrews one. One of James, two of Peter, three of John, one of Jude. The Acts of the Apostles and the Apocalypse. 7But also the exposi-tions of them made by renowned and ortho-dox catholic Fathers. ‘Orthodox’ means ‘Catholic men, correct in their faith and of commendable life’. The word ortho among the Greeks means ‘right, cor-rect’; doxa means ‘glory’. Therefore orthodox men can ºrightly be said to be people of glory.8 ‘Catholic’ means ‘universal or general’.9 For they are not separated from the universal Church through heresy or schism.

316 Commentary on The Rule of Saint Benedict: Book Three

CCM 198 º

7. Cf. Offic. I.11.4-6 (PL 83:746A-C). Migne omits Jesu Nave [Joshua]. CCM and Migne omit Ecclesiastes [Qoheleth] and the Song of Songs, though one or both may be indicated by ‘Solomon’.

8. Cf. Etym. VII.14.5; PL 82:294B. CCM has recte gloriae dici possunt; PL has rectae gloriae, though e and ae were not infre-quently used interchangeably at the time of Smaragdus.

9. Cf. ibid. 4.

9After these three readings and their respon-sories let there follow the remaining six psalms, to be sung with Alleluia. 10After these let there follow a reading from the apostle, to be recited by heart, the versicle, the supplication of the litany, that is, Lord, have mercy, 11and so let the nocturnal Vigils end. Among the Greeks Kyri 10 means ‘Lord’, eleison means ‘have mercy’. Likewise Christe eleison means ‘Christ, have mercy’.

CHAPTER 10

ON CELEBRATING NOCTURNAL PRAISE

IN SUMMER1

1From Easter until the first of November, the number of psalms is to be kept entirely as said above, 2except that the readings from the book are omitted because of the shortness of the nights. But in place of the three readings let one be said by heart from the Old Testament, to be followed by a short responsory; 3and everything else is to be done as said, that is, never less than a total of twelve psalms is to be said at noctur-nal Vigils, not counting Psalms 3 and 94.

On Celebrating Nocturnal Praise in Summer 317

10. CCM has kyrieleison in the rule text, and kyri when ex-plaining the word separately.

1. This is the only chapter of the Rule on which Smaragdus offers no commentary.

CHAPTER 11

ON CELEBRATING VIGILS ON SUNDAYS

1On Sunday the brothers are to rise earlier for Vigils. 2In these Vigils measure is to be observed, that is, when the six psalms and verse have been chanted, as we arranged above. Earlier, he said, that is, sooner, previously or beforehand. For ‘earlier’* is formed as the comparative of a primitive adverb ‘early’*, just as ‘later’ comes from ‘late’ and ‘sooner’ from ‘soon’. When six psalms have been chanted, he said, that is, sung, shaped and formed by the voice. For chanting means the sweetness and pleasantness of singing, produced in a modulated melodious voice.1

ºWith everyone seated in their proper order on the benches, let four readings be read from the book as we have said above, with their re-sponsories 3But the Glory is to be sung by the cantor only at the fourth responsory. Benches are used by the general run of men, but the chairs of doctors are called cathedrae. The word ‘seat’, in the sin-gular and properly speaking, is a mark of kingship, but benches* are called such from the verb ‘to sit’.2

3When he begins this let all rise at once with reverence. 4After these readings let six more psalms follow in order, with antiphons like the previous ones, and a verse. 5After these let four more readings be read, with their responsories, in order as above. Just as he wants us on Sunday to

temperius *

tempere *

CCM 199 º

subsellia *

1. Smaragdus’s definition of modulatio—here translated ‘chant-ing’—reminds us of the need for flexibility in translating a num-ber of words Benedict uses when speaking of the performance of the psalms: cantare, canere, modulare, psallere, dicere, decantare.

2. Cf. Isid. Etym. XX.11.9-10; PL 82:723B.

318

sing twelve complete psalms, so he wants us to read twelve readings and chant the same number of re-sponsories. 6After these let three canticles be said from the prophets, which the abbot has des-ignated. The abbot should designate those canticles that suit the seasons, festivals and days. These can-ticles are to be sung with Alleluia.

Moses was the first to introduce a canticle. It was when, after Egypt had been smitten by the ten plagues and Pharaoh drowned, he went out with the people to the desert by an unaccustomed journey through the sea, praising God and saying: ‘Let us sing to the Lord, for he is gloriously magni-fied’.* Next the noble woman Deborah is found in the book of Judges to have performed this ministry; afterwards many people, not only men but women too, were filled with the Holy Spirit and sang the mysteries of God.3

7After the verse and the abbot’s blessing, let four more readings be read from the New Testament, as above. 8After the fourth respon-sory let the abbot begin the hymn We praise you, O God. 9When this is finished let the abbot read the lesson from the Gospel while all stand with respect and awe. 10When this has been read let all answer Amen, and let the abbot at once follow with the hymn To you be praise. After the blessing let Lauds begin.

(8)He says Let the abbot begin the hymn and read the Gospel reading. But not all abbots can and should do this. For there are those who either should not, being impeded by some canonical defect, or who cannot, being rendered incapable by some injury. And so there are abbots who do not share in the ministry of either priest or deacon and therefore cannot read the holy Gospel. Or they do not perform the office of cantor and therefore cannot introduce the ambrosian

On Celebrating Vigils on Sundays 319

* Ex 15:21

3. Isid. Offic. I.4; PL 83:741B-742A.

320 Commentary on The Rule of Saint Benedict: Book Three

hymn in a suitably solemn way.4 They can, however, with help from ºabove, govern the flock entrusted to them, and for this reason they are elected to carry out the ministry of abbot. But if the abbot should do the task in question and can do it well, let him do it; but if he cannot, he should allow someone else who can, in keeping with the precept the same blessed Benedict gave in another place: But let no one presume to chant or read unless he is able to fulfill this duty so that the hearers are edified.*

(10)His statement: When the Gospel reading is finished let all answer Amen, seems to a num-ber of people out of place. They claim that answer-ing Amen does not suit all Gospel endings, and that therefore it seems superfluous for it to be assigned and pronounced. The answer to these must be: ‘Amen’ has two meanings amongst Latins. In one case it is used by a person when expressing a request or a wish, in which case it stands for Let it be done, as for example when we say: ‘And all the people say, Amen, Amen’, in place of ‘Let it be done, let it be done’. And secondly, it is used by a person when affirming something, as in ‘Amen I say to you’, and so forth. You will never find a Gospel ending that does not have one of these two meanings, and so it is not out of place, rather it is apt and reasonable that at all Gospel endings we should answer Amen, so that by saying Amen we may show either that we faithfully believe what has been said be-

CCM 200 º

RB 47.3 *

4. The Latin is altiboando, apparently from a rare compound of the verb bo-o, -are (or bo[v]o, -ere), ‘to roar’, ‘to resound’. It does not feature in the Oxford Latin Dictionary nor its predecessor Lewis and Short, but does appear in A. Blaise, Lexicon Latinitatis Medii Aevi (Brepols: Turnhout, 1975) where one reference is to this place in Smaragdus; the meaning given is chanter solennele-ment. Du Cange (Glossarium mediæ et infimæ latinitatis, vol. 1:207) has: ‘ALTIBOARE, Clamare, in Gloss. Arabico-Lat. [Tr. de Rit. pag. 244. A: Stent in choro vestiti Cantores Altiboando decantantes Letanias.]’.

fore, or that we want to obtain the promised benefits by desiring and asking for them.

11This arrangement for Vigils on Sunday is to be observed at all times, summer and win-ter, 12unless—which God forbid!—they happen to be late in rising, in which case readings or responsories must be shortened somewhat. 13However, let every care be taken to prevent this happening, but if it does happen, let the one through whose neglect it came about make due satisfaction for it to God in the oratory. To make due satisfaction means to suffer the punishment of the rule according to the measure of the fault. One who receives a heavy judgment for a light fault, or a light judgment for a serious fault, does not seem to be mak-ing due satisfaction. But he orders the one through whose fault it came about to make satisfaction in the oratory, so that he who by his negligence has sinned against all the brothers may be seen by all as he makes satisfaction, and the mercy of the Almighty may be implored by all for the forgiveness of his sin.

ºCHAPTER 12

ON CELEBRATING THE SOLEMNITY OF LAUDS

Solemnity means ‘a festivity of a religious nature’, ‘a joyful assembly’, a festivity usually accompanied by a cheerful assembly. Solemnity comes from solet [it is usual].1 1At Lauds on Sundays, first of all let Psalm 66 be said straight through without an antiphon; 2then let Psalm 50 be said with

On Celebrating the Solemnity of Lauds 321

º CCM 201

1. Cf. Isid. Etym. VI.18.1; PL 82:250A.

322 Commentary on The Rule of Saint Benedict: Book Three

Alleluia; 3after this let Psalms 117 and 62 be said, 4then the Blessings [canticle of the Three Young Men], the [psalms of] praise(s), a reading from the Apocalypse said by heart, a responsory, an ambrosian hymn, the verse, the Gospel canticle, the litany and the conclusion.

CHAPTER 13

ON CELEBRATING LAUDS ON ORDINARY DAYS

On ordinary* days, he says, that is, on those not related to or separated from public duties.1 To be de-prived is regarded as an evil, as Jacob says to Rachel: Am I as God, who has deprived you of the fruit of your womb?* A friend is also spoken of as private, that is, separated from others and united more intimately in friendship than the rest.

1On ordinary days the solemnity of Lauds shall be celebrated as follows: 2that is, let Psalm 66 be said without an antiphon, somewhat drawn out as on Sunday, so that all may be present for Psalm 50, which is to be said with an an-tiphon. 3After this let two more psalms be said according to custom, that is, 4on Monday Psalms 5 and 35, 5on Tuesday Psalms 42 and 56, 6on Wednesday Psalms 63 and 64, 7on Thursday Psalms 87 and 89, 8on Friday ºPsalms 75 and 91, 9and on Saturday Psalm 142 and the canticle from Deuteronomy, which should be divided into two Glories. 10On the other days let there be a canticle from the prophets, each on its

privatis *

Gn 30:2 *

CCM 202 º

1. Cf. Isid. Etym. IX.4.30; PL 82:351B.

own day, as sung by the Roman Church. 11After this [the psalms of] praise(s) are to follow, then a reading from the apostle to be said by heart, a responsory, the ambrosian hymn, the verse, the canticle from the Gospel, the litany and the conclusion.

12Of course the celebration of Lauds and Vespers is never to pass by without the Lord’s prayer being recited in the last place by the su-perior for all to hear, because of the thorns of scandal which are apt to spring up, 13so that warned by the covenant contained in the prayer itself, in which they say: ‘Forgive us as we for-give’,* they may purge themselves from this kind of vice. 14But at the other Offices let the last part of that prayer be said so that all may answer: ‘But deliver us from evil’.*

(12) ‘Of course’* is sometimes used in place of the adverb ‘truly’ or ‘certainly’, characteristic of a person affirming something, as when the prophet says: I said: Of course this is my own iniquity, and I shall bear it.* But here it is used in place of the conjunctions ‘however’ or ‘for’. Now in this place thorns of scandal mean ‘angry outbursts, quarrels, dissensions, slanders, rival-ries’, or any of the disturbing disputes* and commo-tions that are wont to spring up among the brothers. Morning and evening, even though the monks have peace* and preserve continual charity† among them-selves, they should purge themselves from these things. In the morning, so that none of these faults may re-main until sunset, for it is written: Let not the sun go down upon your anger;* in the evening, so that a fault may not remain overnight with him until sunrise, and in the morning render the monk answerable for sins and foul in the Lord’s sight.

(13)So that warned, that is, won over and drawn by the covenant contained in the prayer itself, that is, by the promise contained in the Lord’s prayer

* Mt 6 :12

* Mt 6:13

* plane

* Jr 10:19

* Ga 5:20

* Rm 12:18† 1 P 4:8

* Eph 4:26

On Celebrating Lauds on Ordinary Days 323

324 Commentary on The Rule of Saint Benedict: Book Three

which says: Forgive us our debts as we forgive our debtors,* each one may forgive his brother from his heart. And thus purged, that is, cleansed from vices, let him in the morning proceed to perform the work of obedience, and in the evening celebrate the night watches. (14)But at the other Offices, that is, in celebrating the other hours only the last part of that prayer, that is: And lead us not into temptation,* is to be said aloud, so that hear-ing it all may answer: But deliver us from evil.*

ºCHAPTER 14

THE CELEBRATION OF VIGILS ON BIRTHDAYS OF SAINTS

On the birthdays of saints means on their feasts and solemnities, on which they passed happily from this world to heaven. Being dead to us, they are living for ever to God and his angels and saints; being absent from us, they are fully visible and present to them; they are dead to us, but they have been born to them.* And it should not seem novel to anyone if one who has departed this life is said to have been born. For just as someone who, coming forth from his mother’s womb, enters into this light is usually spoken of as being born, so also can a person released from the bonds of the flesh and exalted to eternal light very rightly be re-ferred to as having been born. And from this the cus-tom has obtained in the Church whereby we call the days on which the blessed martyrs and confessors of Christ passed from the world their birthdays; their sol-emn rites are not called funeral but birthday rites.

1On the feasts of saints and on all solemnities, the celebration is to be held as we have said it shall be on Sunday, 2except that the psalms, or

Mt 6:12 *

Mt 6:12 *

Mt 6:13 *

CCM 203 º

Ws 3:1-3 *

antiphons and readings belonging to the day itself are to be said. But let the procedure laid down above be observed.

CHAPTER 15

AT WHAT SEASONS ALLELUIA IS TO BE SAID

1From holy Easter until Pentecost let Alleluia be said without interruption with both psalms and responsories. Without interruption, he says, so that when it must be said with both psalms and responsories it is not to be omitted haphazardly, but said carefully and steadily. 2But from Pentecost till the beginning of Lent let it be said every night with the last six psalms only at Vigils. Although blessed Benedict orders us to say Alleluia at Vigils from Pentecost till the beginning of Lent with the last six psalms, the synod assembled in the ºkingdom of the Franks has decided that, just as the leading roman churches omit Alleluia in Septuagesima, so too the monks who live in that kingdom are to omit it.1

3But every Sunday outside Lent, the canticles,2 Lauds, Prime, Terce, Sext, and None are to be said with Alleluia; but Vespers with antiphon.

º CCM 204

At What Seasons Alleluia Is To Be Said 325

1. Cf. Synodi primae Aquisgranensis acta praeliminaria 23 (CCM 1:436); Statuta Murbacensia 19 (CCM 1:447); Synodi primae Aquisgran. decreta authentica 28 (CCM 1:465); Regula S. Bene-dicti Anian. sive collectio capitularis 24 (CCM1:522). See also PL 97:386A.

2. Even though I agree with RB1980’s ‘Vigils’ for cantica (p. 210), explained on p. 404 as based on metonymy, Smaragdus has made no comment on this section, so I must assume that this point of exegesis escaped him, and so I translate it literally as ‘canticles’.

326 Commentary on The Rule of Saint Benedict: Book Three

4The responsories, however, are never to be said with Alleluia, except from Easter to Pentecost.

CHAPTER 16

THE CELEBRATION OF DIVINE OFFICES DURING

THE DAY

1As the prophet says: Seven times a day have I given praise to you.* The seven times a day he speaks of means always. For this number is usually an indication of the whole,1 because the entire world revolves in seven days, and in seven days the Lord created the whole range of seasons.2 This number is also held to be especially sacred because of the grace of the sevenfold Spirit that is mercifully distributed to those who fear God. And so there follows:

2This sacred number of seven will be fulfilled by us in this way, if we perform the duties of our service at Lauds, Prime, Terce, Sext, None, Vespers, and Compline, 3because it was of these day hours that he said: 4Seven times a day have I given praise to you. For the same prophet himself says of the nocturnal Vigils: At midnight I rose to give you praise.* 5Therefore let us at these times give praise to our Creator for the judgments of his justice, that is, at Lauds, Prime, Terce, Sext, None, Vespers, and Compline; and let us rise at night to praise him. And Cassian has this to say about these hours:

Ps 119:164 *

Ps 119:62 *

1. Aug. Enarr. in ps. 118[119] s. 31:4 (CCSL 40:1771); cf. Isid. Etym. VI.17.17 (PL 82:248C).

2. Cf. Aug. Enarr. in ps. 118 [119], as cited in note 1.

Now this is the prayer of the hours themselves in which we render service to God throughout the whole space of the day: Prime for the start of the day; then Terce, because the Holy Spirit is acknowl-edged to have come down upon the apostles at the same hour; Sext, because the spotless victim, our Lord Jesus Christ, while hanging on the cross at the same hour, freed those liable to punishment from the eternal bonds of their sins; None, because at that same hour our Lord went down to hell and set free from there the souls of the saints which were ºbeing held there shut up in darkness, and took them with him to heaven; the Twelfth is sung for the ending of the day, as Prime is at the beginning. But Prime and Twelfth for the beginning and end-ing of the day were later additions of the Fathers, whereas we read that Terce, Sext and None were celebrated even by the apostles. For at the third hour the Holy Spirit came down on the apostles, who were assembled for prayer;* and we read that at the sixth hour Peter, while praying in an upper-room, all at once in ecstasy saw a vessel which was let down from heaven by the four corners like a sheet;* concerning the ninth hour we read: ‘But Peter and John were going up into the temple at the ninth hour of prayer.’ * We read that morning and evening prayers were offered not only by the apostles, but also in the Old Testament they were always offered in the Lord’s temple. And so David says of evening prayers: ‘Let my prayer be directed like incense in your sight; the raising of my hands like an evening sacrifice.’ * But of morning prayers he says: ‘O God, my God, unto you do I keep watch at break of day’;* and: ‘I will meditate on you in the morning hours, for you have been my help’.* 3

The Celebration of Divine Offices During the Day 327

º CCM 205

* Ac 2:1-4

* Ac 10:9-12

* Ac 3:1

* Ps 141:2

* Ps 63:1

* Ps 63:6-7

3. RCass. 15:2-5 (R Ben. 94:177); Conc. 24.3 (PL 103:907A-909B). Cf. Cassian Inst. III.3 (CSEL 17:34-38).

CHAPTER 17

HOW MANY PSALMS ARE TO BE SAID AT THESE

HOURS

1We have already settled the order of the psalm-ody for the Night Office and Lauds; let us now see about the hours that follow. 2At the hour of Prime three psalms are to be said, separately and not under one Glory; 3the hymn for the same hour is said after the verse: O God, come to my assistance,* before the psalms begin. 4At the end of the three psalms let one reading be said, the verse and the Lord, have mercy, and the dis-missal. 5At Terce, Sext and None likewise the prayer is to be celebrated in that order, that is, the verse, the hymn appropriate to those hours, three psalms, the reading and verse, the Lord, have mercy, and the dismissal. 6If the commu-nity is rather large the psalms are to be sung with antiphons; but if it is rather small, they are to be sung straight through.

º 7The office of Vespers is to be limited to four psalms with antiphons. 8After these psalms a reading is to be said, then the responsory, the ambrosian hymn, the verse, the Gospel canticle, the litany, and with the Lord’s prayer let the dis-missal take place.

9Compline is to be limited to the saying of three psalms; these psalms are to be said straight through without antiphon. 10After these the hymn for this hour, one reading, the verse, the Lord, have mercy, and let the dismissal take place with a blessing.

Ps 70:1 *

CCM 206 º

328

Where in other places he says and the conclu-sion,* in this section of the text he says and the dis-missal, and twice let the dismissal take place. For the prayers of the office which are concluded by us are sent off to God, because they are celebrated in his honor. In another way the prayers, that is, the col-lects which are said by the priest at the end of the prescribed arrangement, are called dismissals,* that is, sent off to God. They are sent by the priest, but are received by God. And so when any solemnity has been celebrated in the church, the deacon calls out to the people in a loud voice: Ite missa est, that is: The solem-nity is completed, and it has now been sent to God through the ministry of the priest.

CHAPTER 18

IN WHAT ORDER THE PSALMS ARE TO BE SAID

1Let the verse: O God, incline to my aid; O Lord, make haste to help me,* be said. Glory.1 And so Cassiodorus says:

We ask for aid when subject to dangers, so that supported by some remedy we may be able to con-quer various disasters and sufferings. Incline means look kindly; because the Lord is aware of every-thing, even when he is not asked. He says: ‘O Lord, make haste’, because he was in a hurry to be set free from this world’s disaster.2

In What Order the Psalms are to be Said 329

* RB 12.4, 13.11

* missae

* Ps 70:1

1. Here Smaragdus (according to CCM) either omits, or is using a text of the Rule that omits in primis, but as Lentini says, poco importa pel senso (Lentini, p. 204). Migne has In primis semper diurnis horis dicatur versus: Deus . . . .

2. Cassiod. Expos. ps. 69[70]:2; CCSL 97:624.

330 Commentary on The Rule of Saint Benedict: Book Three

In his tenth Conference the eloquent Cassian dis-courses extensively and in great detail about this par-ticular versicle and its usefulness; he praises it so highly that [he says] whatever the monks undertake they do not begin without saying this versicle three times. He repeats and praises it again and again, showing how exceedingly useful is its remembrance.3

1Next the hymn of each hour. 2Then at the hour of Prime on Sunday four sections of Psalm 118 are to be said. 3At the remaining hours, that is, at ºTerce, Sext and None let three sections of the same Psalm 118 be said. 4At Prime on Monday let three psalms be said, that is, Psalms 1, 2 and 6. 5And so at Prime each day until Sunday let three psalms be said in their order as far as Psalm 19, with Psalms 9 and 17 being di-vided into two parts. 6Thus it comes about that at Vigils on Sunday we always begin with Psalm 20. 7At Terce, Sext, and None on Monday the nine remaining sections of Psalm 118 are to be said, three at each of these hours. 8Having fin-ished Psalm 118 in two days, that is, on Sunday and Monday, 9let three psalms each be sung at Terce, Sext, and None on Tuesday, from Psalm 119 to Psalm 127, that is, nine psalms. 10These psalms are to be said again in this way at the same hours every day until Sunday; but the ar-rangement of hymns, readings and verses is to be kept the same every day. 11And so on Sunday they will always begin with Psalm 118.

12Vespers shall be sung every day with the chant-ing of four psalms, 13beginning from Psalm 109 as far as Psalm 147, 14except for those among them that are reserved for various hours, that is, from Psalm 117 to Psalm 127, and Psalms 133 and 142; 15all the rest are to be said at Vespers.

CCM 207 º

3. Cf. Cassian Conl. X.10.2-5; CSEL 13:297-298.

16And because that leaves three psalms short, the longer ones in the above number are to be divided, that is, Psalms 138, 143 and 144. 17But let Psalm 116 since it is short be joined with Psalm 115. 18Having arranged the order of Vesper psalms, let the rest be done as we have prescribed above, that is, reading, respon-sory, hymn, verse and canticle. 19Every day at Compline let the same psalms be repeated, that is, Psalms 4, 90 and 133. 20With the order of the daytime psalmody being thus organized, let all the psalms left over be distributed equally among the Vigils of the seven nights 21dividing the longer psalms and assigning twelve for each night. 22And especially do we give this advice, that if anyone does not like this distribution of the psalms, he should make some other ar-rangement if he judges it better.

Blessed Benedict has left this distribution of the psalms, but not the whole office, to the judgment of a discerning person, while giving this advice especially, that he who wants to keep this distribution of the psalms according to his ºarrangement should do so; but he who decides that another distribution is bet-ter may leave aside the former and observe the latter without fault. For our part, we exhort the one who has promised to live according to this Rule to hold firmly to it and keep it as far as he can; let him trust in the mercy of God and believe that the heavenly kingdoms will be open to those who do keep it. There follows:

23Provided that he takes every care to have the entire psalter with all its one hundred and fifty psalms said every week, and taken up again from the beginning at Vigils on Sunday. 24For monks who sing less than the psalter with the customary canticles in the course of a week show an exceedingly indolent approach to the

In What Order the Psalms are to be Said 331

º CCM 208

332 Commentary on The Rule of Saint Benedict: Book Three

service they have vowed, 25when we read that our holy Fathers strenuously accomplished this in one day. May we, lukewarm as we are, man-age to get through this in the course of a whole week.

CHAPTER 19

ON THE DISCIPLINE OF PERFORMING THE PSALMODY

1We believe that the divine presence is every-where. For all things are naked and open to the eyes of God, as the apostle says, and there is no creature invisible in his sight.* And so we must stand before his eyes as before the eyes of our Creator and Judge. For no one when seeing his leader and judge and speaking with him dares to allow his eyes to wander and to look elsewhere; how much more must one who approaches the Lord not move the eye of his heart anywhere, but be attentive to him who searches minds and hearts.1 For when we are making humble entreaty for our sins, we know we are speak-ing to the Lord. And we understand that the eyes of the Lord in every place behold the good and the evil,* 2but especially when we assist at the divine office.2 And therefore we must be afraid in case, if we start thinking about something other than what we are asking for, we do an injustice to the divine majesty before whom we appear to be standing.

3Therefore we should always be mindful of what the prophet says: Serve the Lord with fear;*  and again: Sing ye wisely.† Therefore let the tongue al-

Heb 4:13 *

Pr 15:3 *

Ps 2:11 *

Ps 47:8 †

1. RBas. 108:1-2 (CSEL 86:135-36); Conc. 25.5 (PL 103:919A). 2. In CCM (but not in Migne) Smaragdus omits hoc sine

aliqua dubitatione after maxime tamen.

ways utter what is pleasing to the Creator, according to that jubilant cry of the psalm writer: ‘Serve the Lord with fear, and rejoice unto him with trembling’.* Therefore we are serv-ing the Creator, who is to be feared, if a good work is joined to the praises uttered by the voice. As elsewhere the psalmist ºsays: ‘Sing ye wisely’. Everyone sings wisely who does not by his harmful deeds contradict the praise his voice is express-ing, and who studies with careful solicitude and all zeal how one should wait upon the Divine Power. Therefore our mind should approach the singing of the psalms with attention, so that it may not be hindered by any obstacle of worldly desire or darkened by any vice of the temporal order, but always intent on heavenly things, and adorned with humility, purity and very prompt devotion, it may strive to reach eternal re-wards. Let it be so on fire with compunction of heart that it may rouse the Creator’s mercy in its regard.3

5And: In the presence of the angels I will sing praise to you.* Our reverent seriousness and discipline in perform-ing the psalmody should be so great that the Lord listens more lovingly than we say it, as Scripture says: ‘You shall de-light in the outgoings of the morning, and in the evening’*.4 And again: ‘Sing ye wisely to the Lord.’ So if he orders us to sing wisely and with fear, the person singing should stand with motionless body and bowed head, and sing praises to the Lord with composure, since he is performing his ministry before the divinity. The prophet teaches this when he says: ‘In the presence of the angels I will sing praise to you’. For he who sings the psalms must always be on the watch not to let his mind wander elsewhere, in case our mind should wander off to some other thought, and God say to us: ‘This people honors me with its lips, but its heart is far from me’.*5

* Ps 2:11

º CCM 209

* Ps 138:1

* Ps 65:8

* Mt 15:8, Mk 7:6, Is 29:13

On the Discipline of Performing the Psalmody 333

3. Conc. 26.5; PL 103:933BC. In a note on this passage, Ménard (PL l.c.) remarks: Haec videntur potius ex cuiusdam Patris concione sumpta, quam ex aliqua Patrum regula (1:409).

4. CCM has delectaberis, the Vulgate and PL have delectabis. 5. RM 47:1-10 (SCh 106:212-214); Conc. 25.17 (PL 103:927B-

928A).

334 Commentary on The Rule of Saint Benedict: Book Three

6Therefore let us consider how we ought to be in the presence of the divinity and his angels, 7and let us stand to sing the psalms in such a way that our mind may be in harmony with our voice. Therefore for a duty of such a kind and of such importance the heart is to be in agreement with the tongue, in order to render to the Lord with fear what is due each day. And let him who is singing the psalms note in his heart what he is saying at each separate testimony, because if each single verse is noted, they all profit the soul for its salvation, and in them is found all that we are seeking; because the psalm says everything so as to edify, as the prophet says: ‘I shall sing psalms and understand’*.6

ºCHAPTER 20

ON REVERENCE IN PRAYER

1If when we want to present some request to powerful persons we only presume to do so with humility and reverence, 2how much more must we make supplication to the Lord God of all things with all humility and pure devo-tion. If when we are asking them for some temporal benefits prayer addressed to people of flesh is only made with humil-ity, how much more fitting is it for us to implore Christ for our sins and crimes with all the prayer that is at our disposal. Therefore there must be no duplicity in prayer; let there not be one person in the mouth, and another in the heart.1 Purity

Ps 101:1-2 *

CCM 210 º

6. RM 47:14-17 (215-216); Conc. 25.17 (928B).

1. RM 48:1-4 (SCh 106:218); Conc. 26.4 (PL 103:931AB). Where the CCM text has non unus in ore, alter in corde inveniatur, Ménard has non unum in corde, alterum in corde inveniatur (1:406; PL l.c.).

of heart excludes all vices and gains all virtues. ‘Let the heart of those who seek the Lord rejoice’,* because where there is purity of heart, there the Holy Spirit is dwelling.2 And so there follows:

3And we should know that it is not for our much speaking but for our purity of heart and compunction of tears that we are heard. 4And therefore prayer must be short and pure. The reason why prayer must be short is so that they may not go to sleep through the opportunity provided by prolonged prayer, or perhaps while they are lying prone for a long period the devil may bring various images before their eyes, or slip something else into their hearts. Therefore we ought to pray with fear and humble supplication, so that he who prays should seem to be holding the feet of Christ there present. And we must pray with such great fear as to be deeply aware we are speaking with God.3 And let no one think he is heard for much speaking, but rather for purity of heart and abundance of tears. For it is not the prolixity of long prayer that arouses the compassion of the indulgent Judge, but the attention of an alert mind. Therefore we must always ask him to bestow pardon on sinners, seeing that through the suffering of the cross he poured out medicine on a feeble world—the eternal salvation of the world, Christ Jesus4 our Lord.

4Unless it happens to be prolonged under the influence of an inspiration of divine grace. 5In community, however, prayer is to be made quite short. And therefore our Fathers gave the useful order that prayer itself should be speedily concluded, in case while we are lingering over it some coughing or the noise of phlegm or other

* Ps 105:3

On Reverence in Prayer 335

2. Conc. 25.16 (927A). Ménard attributes these words to the Dicta Caesariae, the Caesaria being the successor to the identi-cally-named sister of Caesarius of Arles as superior of the wom-en’s monastery founded by him at Arles (1:399-400; PL 103:925Bg).

3. RM 48:10-13 (220); Conc. 26.4 (931B-932A). 4. Conc. 26.5 (933C-934A). See above, Ch. 19, n. 3.

336 Commentary on The Rule of Saint Benedict: Book Three

things interrupt it; and while prayer is still fervent, it should, as it were, be snatched ºswiftly from the devil’s jaws. Although he is always hostile to us, he is most especially so when he sees us offering prayers to the Lord against him; he hastens to distract us from attention to prayer either by thoughts or by stirring up our passions. Therefore our Fathers ordered that our prayers be short, certainly, but frequent: short, so that by their very brevity we may be able to avoid the ambushes of the devil lying in wait for us, especially when we are praying; frequent, so that through their very frequency we may be able to cleave to God continually in prayer.5 On account of this frequency of prayer, it is also useful for us to divide the longer psalms, not saying them right through without a break to the end, but dividing them into two or three sections of equal length, and finishing each with attentive prayer. We must find our delight not in the large number of verses but in the mind’s understanding, making this our earnest aim. ‘I shall sing with the spirit, I shall also sing with the mind’*.6

And when the signal is given by the superior, let all rise together. This was the custom amongst the ancient bands of monks, that on hearing the signal for each hour they would quickly assemble for prayer, would apply themselves at the same time to prayer, would pray at the same time, and all rise together from prayer when the superior gave the signal. But now things are rather different with us. The more distant we latecomers are from the early monks, the more distant we are from the ancient Fathers in merit of life. They were fervent in spirit, serving the Lord;* but we are lukewarm* and cause nausea. Nevertheless we are people who hope in the Lord’s mercy.

CCM 211 º

1 Co 14:15 *

Rm 12:11 *

RB 18.25 *

5. Cf. Cassian Inst. II.10.2-3; CSEL 17:25. 6. Cf. ibid. 11.1 (26). This and the preceding reference appear

in this form in RCass. 7:1-4 (R Ben. 94:173-74); Conc. 26.7 (934B-936A).

CHAPTER 21

ON THE DEANS OF THE MONASTERY

1If the community is a large one, let there be chosen from amongst them brothers of good re-pute and of holy life, and let them be appointed deans; 2let them take charge of their deaneries in all things according to the commandments of God and the orders of their abbot. For the abbot’s orders must be in harmony with the Lord’s commandments; and therefore both deans and other subjects must submit to him. Subjects must obey deans, deans must obey priors, and the whole community must at the same time comply with the orders of the abbot. Men were formerly called deans because they were put in charge of ten soldiers,1 but now they are called deans whether they have charge of ten or of more.

Now the solicitude a dean has, and the instruction ºhe gives, will therefore have this aim: to teach anyone the abbot has entrusted to him first and foremost to overcome his self-will. He should train him diligently in this, always by design commanding him things that he perceives to be contrary to his spirit. Wide experience has taught us that a monk can never bridle his lusts unless he has first learnt through obedience to mortify his self-will. For one who has not first learnt to overcome self-will will not be able to extinguish anger or sadness or the spirit of fornication, or maintain firm and lasting humility with the brothers, or remain very long in the community.2

3And let such men be chosen as deans that the abbot may confidently share his burden with them. Let them be chosen not by order

º CCM 212

1. Isid. Etym. IX.3.31; PL 82:345B. 2. RCass. 28:1-4 (R Ben. 94:182); Conc. 28.5 (PL 103:962AB).

337

338 Commentary on The Rule of Saint Benedict: Book Three

of seniority, but according to merit of life and learning in wisdom. Deans, that is those placed over deaneries, should exercise such care over the brothers entrusted to them that these do not do their own will. They are not to speak unless questioned, or do anything by their own decision—only what they are told—or go elsewhere unless ordered. They should fear their seniors as masters, love them as parents, and carry out whatever command they receive from them. They should believe that whatever these have ordered is salutary for them, if they do it without murmuring, cheerfully and with reserve of speech, as Moses says: ‘Hear, Israel’ *, and hold your peace. ‘Bear one another’s burdens’ *, and let no one judge another, no one slander another, for it is written: Every slanderer shall be rooted out.* Let one receive from another what he does not have, learn humility from another, learn charity, patience, silence and meekness from another. They are to eat without complaint whatever is put before them, and wear what they receive. The brothers should not conceal from their deans whatever thoughts they have through the course of each day. The deans are to be their directors as it were, and guardians, since they are going to render an account for them to the Lord.* They are to anticipate the negligences of all, and have power to correct them; and let them not delay to bring to the prior what they themselves have been unable to correct. The priors for their part should carry out this task of correction strictly and also reasonably, in such a way as not to presume to cause their abbots any disquiet, except concerning matters that neither [deans nor priors] have been able to expedite. And on this point let the one man have such humility towards the other that never does anyone cause anyone to stumble; let the one be constant in treating the other as a person of worth, that is, juniors in relation to deans, deans to priors, and priors to abbots, one bearing another like dressed stones in a wall. As mentioned above, the apostle bears witness to this: One bearing burdens for the other, thus you will fulfill the law of Christ’ *.3

Dt 6:3,4; 9:1 *

Ga 6:2 *

Pr 15:5 Vulg. *

Heb 13:17 *

Ga 6:2 *

3. Fructuos. Rcomm. 12 (PL 87:1120B-D); Conc. 28.3 (PL 103:958C-959B).

º 5Should any of these deans be found to be puffed up with pride and deserving of censure, he is to be reproved once, and a second and a third time. If he refuses to amend, let him be removed from office 6and another who is worthy be put in his place. 7And we make the same ruling concerning the prior. Those whose duty it is to correct and chastise others and keep guard over them in all matters must not be proud but humble. Accordingly abbots for their part, with their priors and deans, need first of all to subject themselves to scrutiny, and reprove the juniors as they do themselves, plucking out of their hearts by the roots all leaven of wickedness,4 and thus strive to chastise, correct and amend others who are entangled in a variety of cares and vices.

That is, if they hear a brother speak without having been asked a question, they should admonish him, saying: Brother, why are you doing what the Rule forbids when it says, Keep quiet until a question is asked? Say with the prophet: ‘Set, O Lord, a guard over my mouth, and a door round about my lips.5 Do not incline my heart to wicked words.’* Let wisdom take its seat over your mouth, with the key of justice and of fear of God; let it open your lips to good speech and close them to evil speech.6 If they hear a brother telling lies they should admonish him, saying: Brother, why are you lying, even though you know it is written: ‘The lying mouth slays the soul’*; and: ‘You will destroy all those who lie’†.7

If they hear a brother swearing a lot they should admonish him, saying: Brother, hold your tongue! Why are you swearing, since it is written:8 ‘You shall not swear by heaven, for it is the throne of God; nor by the earth, for it is his footstool; nor shall you swear by your

º CCM 213

* Ps 141:3-4

* Ws 1:11† Ps 5:5

On the Deans of the Monastery 339

4. Fructuos. Rcomm. 13 (1121A); Conc. 28.4 (960A). 5. RM 11:41-44 (SCh 106:16); Conc. 28.2 (PL 103:955B). 6. RM 11:57 ( SCh 106:20); Conc. 28.2 (956A). 7. RM 11:63-64 (SCh 106:20-22); Conc. 28.2 (955B.). 8. Cf. RM 11:66 (SCh 106:22); Conc. 28.2 (956B).

340 Commentary on The Rule of Saint Benedict: Book Three

head’, and so forth; but ‘Let your speech be Yes, yes; No, no’.* If they see one venting his anger they should admonish him, saying: What are you doing, brother? Do your work in meekness and charity, for it is written: ‘Cease from anger and leave aside rage’;* and: ‘He who says to his brother, Raca, shall be liable to judgment’ *.9

In like manner priors must every day admonish and chastise brothers who are caught up in various other hindrances like these, and in different moral failings; for while they do this every day in their solicitude for the brothers entrusted to ºthem, they themselves are making progress, and by admonishing others they cause them to make progress as well. For priors have many monks to restrain in many different areas of concern.

Some, from a sense of duty, are wont to be anxious for their wives and children, or even for each of their relatives. But most who are not entangled in such concerns are anxious about food. Still others are consumed interiorly by the disease of sadness, and are devoured within by covetousness of heart as a garment by a moth; they slip into despair from the feebleness caused by rancor. Others there are who are inflamed with the spirit of fornication, and being often aroused by this sting of the flesh are blinded in their inner eye, bound by the chain of perdition and led away captives. Others, inflated with a spirit of accidie, desire to give themselves to idleness and sleep and are excited by talk that feeds their curiosity; what is worse, they make plans for withdrawing from their own monastery. Others are pierced in different places by the dart of conceit and vainglory; and others who defend different things and magnify their own causes, since they do not want to be like Christ’s poor, fall each of them into such vain thoughts as these, and, like people who have received nothing from God, are lifted up by reason of their own strength; when they do not find anyone to praise them they break out in self-praise. One boasts of his genealogy,

Mt 5:34-37, * Jm 5:12

Ps 37:8 *Mt 5:22 *

CCM 214 º

9. RM 11:69-72 (SCh 106:22); Conc. 28.2 (956C).

claiming there are princes in the family; another boasts of parents, another of full brothers and sisters, another of kin, another of brothers and blood-relations and servants;10 one boasts of riches, another of a youthful appearance, another of courage in war, another of world travels; one boasts of skill in crafts, another of wisdom, one of eloquence in speaking and another of reserve in speech; one boasts of humility, another of charity, another of liberality; one boasts of chastity, another of virginity, another of poverty, another of abstinence; one boasts of frequent prayer, another of keeping watch, another of obedience, another of renunciation of possessions; one boasts of reading, another of writing, and another of a fine singing voice. As often as people, without being told to, speak without restraint about all such things as we mentioned above, they fall into the conceit of vainglory, and while striving under the influence of this sickness to substantiate their claims they are thrown headlong into pride.11 Therefore all must fight against the very vice they know they have a real struggle with;12 when rebuked for it they must amend, so that having amended they may be saved, and thus may both prepare eternal salvation for themselves, and for their teacher an everlasting reward.

On the Deans of the Monastery 341

10. ‘Servants’, here for [de] idoneis. Ménard’s note on the word in his edition of the Concordia regularum, which is reproduced in Migne, is helpful: Idonei sunt servi, sive liberti honorabiliores. Id patet ex libro 3 legis Visigothorum tit. 3.l.9. ‘Si idoneus servus est, qui com-misisse detegitur, et idoneum libertum rapuisse invenitur, si voluerit Dominus e solido cum eo componat.’ & paulo post: ‘Sin autem rusticus, & vilissimus servus esse noscitur, &c’ Ubi vides distinctionem inter ido-neum servum, & vilissimum servum, & mentionem idonei liberti, qui necessario a communi & vili liberto distinguendus est, iuxta mores Vi-sigothorum, inter quos vivebat hic S. Fructuosus’ (1:451; PL 103:962b).

11. Fructuos. Rcomm. 13 (PL 87:1121A-C); Conc. 28.4 (960A- 961B).

12. Fructuos. Ibid. (1121D); Conc. 28.4 (962A).

ºCHAPTER 22

HOW THE MONKS ARE TO SLEEP

1The monks are to sleep each in a separate bed. And so Isidore says:

At night a lamp should light up the place where they are sleeping, so that darkness may be driven away and there may be clear evidence that each one is resting. A monk’s lying down should not involve him in any base thought, but as he lies there in the sole contemplation of God let him have rest of body and peace of heart, drive away crooked thoughts, and by bringing thoughts that are good before his mind reject such as are base. For the mind’s move-ment is driven by its images, and the image that occurs in the course of sleep will be of the same kind as the thought that occurs while one is awake.1

Fructuosus says:

Two shall not lie in one bed, nor shall anyone be allowed to sleep outside his own resting-place. There shall be a cubit’s space between the individual beds, so that they may not nurture what incites to lust while their bodies are near each other. No one shall speak to another in the dark, nor shall any junior go anywhere near another’s bed after Compline.2

Ferreolus says:

For the sake of secret prayer, which is better directed towards God when there is no witness, one bed is

CCM 215 º

1. Isid. Reg. 14 (PL 103:567B); Conc. 29.5 (PL 103:969B). 2. Fructuos. RComplut. 17 (PL 87:1107C); Conc. 29.6

(969B-970A).

342

not to hold two persons, even though they be rela-tives or friends. And so let the mind, pierced with compunction, believe that it has been granted greater freedom to pray, since it is not afraid that anyone might be a witness or judge of its vigil.3

2Let them receive bedding in keeping with their way of life according to the abbot’s direction. Bedding* means where people are accustomed to lie and to sit.4 But Augustine says:

The people, having been for a long time greatly fa-tigued, thought they should make a display of new lectisternia, which they had never done before. Beds were spread in honor of the gods, and hence this sacred rite, or rather sacrilege, received its name.5

3If possible they should all sleep in one place; but if the numbers do not allow this, let them take their rest in groups of ten or twenty, with seniors to be watchful over them. For Isidore also says: If possible, it is fitting for all the brothers to stay together in one lockable room. Should this be difficult, then at least ten of them should be together, with one to be put in charge as dean, to be a kind of director and guardian.6

º 4There is to be a light burning in the same room until morning. This light is to be lit every day before Compline so that different ones may see how each arranges his bed and settles down in it.7 There let

* lectisternia

º CCM 216

How the Monks are to Sleep 343

3. RFerreol. 33 (PL 66:971AB); Conc. 29.7 (970A). 4. Isid. Etym. XV.5.1; PL 82:345C. 5. Aug. Civ. Dei III.17 (CCSL 47:83); Conc. 29.2 (965AB). On

this quotation from Augustine, Ménard comments: ‘Haec verba ha-bentur libr.3. de civitate Dei cap.17. Nulla autem alia ratione a nostro auctore [Benedict of Aniane] proferri video quam quia S.B. lectisterniorum mentionem facit, etsi alio sensu’ (1:451; PL 103:965c).

6. Isid. Reg. 14 (PL 103:567B); Conc. 29.5 (PL 103:969A). 7. Cf. RM 29:5 (SCh 106:160); Conc. 29.4 (968B-969A).

344 Commentary on The Rule of Saint Benedict: Book Three

each one say over and over again: Every night I will wash my bed, I will water my couch with tears.* Having fulfilled this by his deeds, let him say in addition: At night I remembered your name, O Lord, and I kept your law.* So that every devout person, once leisure has been granted, may fulfill this saying more profitably, let him be the sole occupant of his couch, as we said above, having for company not a sleeping brother but a watching Lord—a far better thing.8

5They are to sleep clothed, and girded with light belts or cords; they should not have their knives by their sides while they sleep, lest they wound the sleeper during his sleep. For this reason a certain master says:

When the monks sleep they should do so clothed and girded, that is, with either belts or ropes or a strap. We forbid a brother to use a large belt at night, in case while he is overcome by sleep and turns over the point of his knife comes through the sheath and pierces his flesh. (Now) we have said that the broth-ers sleep clothed and girded for this reason, that when the hour for the Work of God arrives and the signal for the oratory sounds at night they may rise already prepared;9 and for this reason the brothers must sleep clothed and girded, because a brother is not allowed to touch his naked members, for from this impure desires are introduced into the mind. When he touches his naked members he is straight-way titillated by the heart’s desire for women, and as a result his members are defiled during sleep.10

6And in order that the monks may always be ready and, rising without delay when the signal is given, hasten to be before one another at the Work of God, yet with all gravity and modesty.

Ps 6:6 *

Ps 119:55 *

8. RFerreol. 33 (PL 66:971BC); Conc. 29.7 (970B-971A). 9. RM 11:111-112.114 (SCh 106:30); Conc. 29.3 (966A). 10. RM 11:118-119 (30-32); Conc. 29.3 (967A).

Gravity is understood as fortitude or firmness of soul;11 modesty means meekness, propriety and temperance.12 Monks must always be ready with these virtues, and when the signal is given, rising with haste for the Office let them make the sign of the cross on their foreheads, saying silently at the same time: ‘O God, come to my assistance; O Lord, make haste to help me’*.13

º 7The younger brothers are not to have beds next to one another, but interspersed with the seniors. 8But when they rise for the Work of God let them gently encourage one another because of the excuses of the drowsy. The young brothers must not have their beds next to each other, but let the priors have their beds near those of the young brothers, so as to be able to correct in them any faults and vices, as we have said, and so that they may sleep more reverently with a superior present;14 guarded by the superiors and suitably admonished by them, let the brothers rise and eagerly fulfill their duty to the Lord.

* Ps 70:1

º CCM 217

How the Monks are to Sleep 345

11. Cf. Etym. IX.4.31; PL 82:351B. 12. Cf. ibid. X.169; 385A. 13. RWal. 14 (PL 88:1065C); Conc. 29.8 (972A). 14. RM 11:121 (SCh 106:32); Conc. 29.3 (967B-968A).

CHAPTER 23

ON EXCOMMUNICATION FOR FAULTS

1If any brother is found to be stubborn or proud or a murmurer, or in some point disdainfully at variance with the holy rule and the precepts of his seniors, 2he is to be admonished by his se-niors once and a second time in secret, accord-ing to our Lord’s precept.* When he says Or in some point at variance with the holy rule, this is not to be understood of more serious faults but of lighter ones. For more serious charges a monk is to be subjected to public penance according to the rule, not to be admonished once and a second time by the seniors. 3If he does not amend he should be re-buked publicly in everyone’s presence. 4But if he still does not correct himself, let him undergo excommunication if he understands the nature of the penalty. 5But if he is impudent, let him undergo corporal punishment. We have thought fit to put here the opinions that various Fathers have had about this chapter. A certain father says:

Now if any brother at the devil’s instigation shows himself stubborn or proud or disobedient or a mur-murer, or has slipped and fallen in anything, and has attempted to violate the precepts of the seniors or the norm of the holy rule, he is to be reproached secretly by the seniors once or twice, according to the Lord’s precept. If he refuses to amend, then he should be rebuked by the whole community at the same time. And if he still will not amend, then he is to be judged according to the rule as demanded by the magnitude of the fault, that is, let him either undergo excommunication, if this has previously been prop-

Mt 18:15 *

346

erly grasped, or else if he is pertinacious in his fault and the wickedness of an obstinate mind and heart, then let him undergo corporal discipline.1

ºAnd so blessed Fructuosus says:

A liar, a thief, a striker too and perjurer—which ill becomes a servant of God—ought to be reproached verbally by the seniors in the first place, in order that he may abandon his fault. But if after this he does not amend, on the third occasion he shall be summoned before the brothers so that meanwhile he may desist from going astray. But if even so he does not amend, let him be harshly beaten, and receive for a space of three months the penalty of excommunication; under strict penance let him be locked up alone in a cell from evening to evening, to receive six ounces of barley bread and a smallish measure of water as sustenance.2

So too blessed Basil says:

If we are going to render an account on the Day of Judgment for every idle word,* nothing ought to be despised as small. For one who despises the smallest things sinks down by little and little.* Besides, how could anyone dare say a crime is slight or small, since the apostle says that through trans-gression of the law God is dishonored?* Further-more, sin is said to be the sting of death;* and he did not say a sin of this kind or that, but every sin. Therefore a person who overlooks and neglects any-thing is not so merciful as one who reproves; just as one who in a case of snake-bite allows the poison to lie hidden within is less merciful than one who extracts it. But according to Scripture one who

º CCM 218

* Mt 12:36

* Si 19:1

* Rm 2:23

* 1 Co 15:56

On Excommunication for Faults 347

1. RWal. 18 (PL 88:1067B); Conc. 30.15 (PL 103:981AB). 2. Fructuos. RComplut. 16 (PL 87:1106D-1107A); Conc. 30.13

(980AB).

348 Commentary on The Rule of Saint Benedict: Book Three

spares the rod and hates his son destroys charity; but one who loves, diligently rebukes him.* 3

And blessed Augustine says in his rule:

If after a person has been admonished you see him do the same thing again, on that or on any other day, whoever comes to know of it should hand him over as a wounded man in need of healing. But there must be eyewitnesses on the first, second and third occasion, so that he can be convicted by the mouth of two or three, and restrained with appro-priate severity. Nor should you regard yourselves as being persons of ill will when you indicate this. In fact, you are not innocent of blame if by keeping quiet you allow your brothers to perish, when by indicating them you can correct them. For if your brother had a wound in his body that he wanted to hide because he was afraid to seek a cure, would it not be cruel of you to be silent, and merciful to point it out? How much more, then, must you show him up, lest he grow rotten at heart to his very great harm. But before he is shown to others whose duty it is to convict him, should he deny the charge, that is, if after being admonished he neglects to reform, he must first be shown to the prior, in case he can be corrected secretly ºwithout it coming to the knowledge of the rest. If however he denies the charge, then others are to be summoned without his knowledge, so that in the presence of all he can be, not reproved by one witness, but convicted by two or three. Having been convicted according to the decision of the prior and also of the priest to whose pastoral care they belong, he must undergo corrective punishment. If he does not care to endure this, even though he himself does not depart he should be cast forth from your society. This too is not to be done out of cruelty but out of mercy, in case he should

Pr 13:24 *

CCM 219 º

3. RBas. 17:1-6 (CSEL 86:66-67); Conc. 30.11 (978B-979A).

ruin a large number by his diseased and contagious behavior.4

And concerning this chapter the abbots Paul and Stephen wrote as follows:

If anyone sees another in any place whatever doing anything unlawful, in speech or in deed, and delays to inform the superior, let him know that he is nurturing sin, and is in every respect as much to blame as the sinner, because he is a most harsh enemy to his own soul and to the one he is hiding. For this reason, in the sight of God who hates evil, and of the whole brotherhood, he will be considered detestable and unfaithful, because from abundance of malice* he refused to hand over an erring brother when he could have had him corrected, and by hating discipline he loved malice and took his stand by every evil way*.5

CHAPTER 24

WHAT THE MEASURE OF EXCOMMUNICATION

SHOULD BE

1The measure of excommunication and disci-pline must be determined according to the de-gree of fault.1 When asked, What kinds of correction

On Excommunication for Faults 349

* Jm 1:21

* Ps 36:4

4. Aug. Reg. 7 (PL 32:1381-1382); Conc. 30.19 (983C-984B). 5. RP et St. 36 (PL 66:957CD); Conc. 30.20 (984BC).

1. The CCM text—but not Migne’s—has Smaragdus omit-ting v. 2: Qui culparum modus in abbatis pendet iudicio, ‘The degree of fault depends on the abbot’s judgment’.

350 Commentary on The Rule of Saint Benedict: Book Three

should be used among the brothers for the amendment of wrongdoers, blessed Basil replied: Let it be left to those in charge to judge for how long a time or in what way they are to be corrected, because age and level of instruction will make quite a difference to the punishment.2 Likewise from the rule of a certain person:

As to what should be the measure of excommunica-tion, let the degree of fault be the indicator for those who know how to weigh out a just judgment. For a lighter correction is to be used for lesser faults, but for more serious ones a more severe condemnation is to be displayed. Accordingly the abbot must care-fully weigh matters, so that if any brother is found liable in lighter faults, he is to be deprived of food until the hour appointed for him. For more serious faults, however, the determination of days and weeks and months should result in a more pro-tracted form of correction.3

º 3But if a brother is found guilty of lesser faults, let him be deprived of table fellowship. As Isidore says:

That person is guilty of a lesser fault who loves to be idle, comes rather late for the Office, a conference or a meal, laughs in choir or wastes time in stories; who leaves the Office or work without necessity and goes outside, loves sluggishness and sleep, swears rather often, is given to much speaking, begins to do some work of service enjoined on him without ob-taining a blessing, or on completing a task does not ask for a blessing; who negligently or tardily fulfills a task enjoined, or accidentally breaks some vessel or damages some small object, uses a book negli-

CCM 220 º

2. RBas. 194:interr. & 1 (CSEL 86:212); Conc. 31.8 (PL 103:989AB).

3. RWal. 19 (PL 88:1077C); Conc. 31.11 (992A).

gently, goes off somewhere on his own for a moment, secretly receives a letter or any kind of gift from someone, or on receiving a letter hides it and answers it without the abbot’s consent; who sees or speaks with any relatives or with seculars without the order of a senior, is disobedient to a senior or answers him disrespectfully, and does not restrain his tongue with regard to a senior; who is lewd in speech, tends to unseemly gloating, jokes and laughs a lot; who speaks, prays or eats with an excommunicated per-son, or does not reveal a nocturnal illusion to his father. These and like faults are to be amended by a three days’ excommunication.4

Elsewhere too we find the following faults numbered amongst the lesser:

If someone while singing a psalm falters even a little, if he murmurs even slightly, if when service is over he does not hurry to return to his cell, if he prefers reading to work or to obedience and executes the appointed tasks rather slackly, if he remains standing with someone even for a short while, if he takes hold of another’s hand.5

If he presumes to jest or utter something de-signed to cause laughter in an assembly of the brothers, or wants to exchange idle words with the juniors or have friendships [with those] of tender age, he shall undergo a rebuke as he deserves. If anyone finds something he is not to conceal what he has found, nor hide things that need to be known; but if he is found guilty of having kept back for the space of one day things that have been found, let him know that he is stained with the contagion of theft. If anyone is aware that someone who cannot bear ºthe strictness of the monastery is

What the Measure of Excommunication Should Be 351

º CCM 221

4. Isid. Reg. 16 (PL 103:568C-569B); Conc. 31.9 (989B-990A). 5. Conc. 31.5 (987AB); cf. Cassian Inst. IV.16.1-2 (CSEL

17:57).

352 Commentary on The Rule of Saint Benedict: Book Three

contemplating flight, and does not immediately make it known, he should be in no doubt that he is a sharer in that man’s ruin; he is to be separated from the assembly of the brothers until such time as the fugitive can be recalled. If anyone does not strive with all his power to observe these things, things that will be pleasing to the Lord, and being rebuked once and a second time does not amend, it is fitting that he be punished for his faults according to his age.6

Spiritual censure goes thus far, as regards both faults of this kind and their like. But as for all other faults committed without distinction among us, and which we regard as worthy of blame, such as open wrangling, manifest contempt, contradicting arro-gantly, free and unrestrained going out of the mon-astery, being overly familiar with women, angry outbursts, quarrels, dissensions and disputes, the presumption of private ownership,* the contagion of covetousness, the longing for and possession of superfluous things which the rest of the brothers do not have, taking food outside the proper times and doing so furtively; these and similar faults are not dealt with by that spiritual chastisem*nt which we mentioned, but they are amended by stripes or purged by expulsion.7

4This shall be the procedure for one deprived of table fellowship: in the oratory he is not to intone psalm or antiphon, or read a lesson until he makes satisfaction. And so a certain master of monks says:

A brother who has committed a light fault, and after a first, a second and a third warning has not amended from a vice, whatever it is, should be ex-

RB 55.16 *

6. RTarn. 13:4 (R Ben. 84:32); Conc. 31.24 (PL 103:997B- 998A).

7. Inst. IV.16.2-3 (CSEL 17:58); Conc. 31.5 (988A).

communicated from table, not from oratory. This excommunication is to remain in force until the guilty man makes humble satisfaction, until with head bowed humbly to the knees he promises to amend for the future. Now the brother who has been excommunicated from table and not from ora-tory is not to intone antiphon or lesson until he promises amendment and makes satisfaction for that fault, bowing at the knees either of the abbot if he is present, or of his prior. But if excommuni-cated brothers are so proud that they persevere in pride of heart, and by the ninth hour of the third day have refused to make satisfaction to their abbot, they are to be taken in custody and beaten with rods to the point of death. And if the abbot thinks fit, they are to be expelled from the monastery, be-cause such a life has no bodily kin, nor does a so-ciety of brothers have those whom death possesses in their proud soul. For it is right that such people should be punished with blows and expelled; they do not deserve to be with Christ the humble Lord. But let them be separated from the everlasting promises of God with their master the devil, who was cast out of the kingdom of heaven because of his pride.8

º 5He is to take his meal alone after the meal of the brothers, 6so that if, for example, the brothers eat at the sixth hour, he shall eat at the ninth; if the brothers take theirs at the ninth, he shall eat in the evening, 7until by fitting satisfaction he obtain pardon. Satisfaction is said to be fitting when penance is done according to the measure of fault. For care must be taken in case serious penalties are inflicted for lesser faults, slight penalties for serious faults. For the father and superior must be outstanding for his moderation and fairness in weighing matters, for his

What the Measure of Excommunication Should Be 353

º CCM 222

8. RM 13:60-61.66-73 (SCh 106:44-48); Conc. 33.4 (1013B-1016A).

354 Commentary on The Rule of Saint Benedict: Book Three

kindly justice and continual compassion, so that he may care for the sick person’s wound in such a way as to promote the member’s health, not weakness; because as the superior judges the vices of his subjects, so too will God personally judge the negligences of superiors.9

CHAPTER 25

ON GRAVER FAULTS

1A brother who is involved in the harm of a graver fault. The word harm* means ‘a fault’; it also means ‘transgressions’. For noxious things are harmful things, and noxious things are serious sins.1 Is to be suspended from both table and oratory. On this matter blessed Isidore says:

Anyone is guilty of a graver fault who does any of the following: gets drunk, continually disagrees, speaks obscenely, is overly familiar with women, sows discord, is inclined to anger; is haughty, proud of mind or ostentatious in his bearing, given to slander, murmuring or envy; presumes private own-ership, is entangled in the contagion of money, pos-sesses anything superfluous and beyond what the Rule provides, cheats with a thing he has received or with anything, entrusted to him or not. Amongst these latter items, if he he has become conceited about the things he brought with him, and mur-murs about them through disobedience; damages a

noxa *

1. Smaragdus’s effort to explain the meaning of noxa is not a model of clarity.

9. Fructuos. RComplut. 15 (PL 87:1106D); Conc. 31,10 (991C-992A).

significant piece of property, steals, commits perjury, speaks falsehood, loves strife or quarrels; loudly re-viles a brother, brings dishonor on an innocent per-son with a false charge, stubbornly despises a senior, keeps ill-feeling against a brother, does not forgive someone who sins against him and who later sues for pardon; if he jokes or laughs with boys or kisses them, or lies in the one bed with another person; eats anything in private or stealthily, apart from the common table; goes anywhere in the middle ºof the day without leave of prior and abbot, or stays too long; if in order to indulge idleness he alleges a spurious illness. These and similar faults must be purged according to the superior’s judgment by a long excommunication, in order that those who are known to sin gravely may be restrained with keener sternness.2

In the letter to the Galatians the apostle Paul enumer-ates these serious vices:

Now the works of the flesh are manifest, and they are: fornication, uncleanness, lechery, idolatry; sor-cery, enmities, strife, jealousy, anger, quarrels, dis-sension, factions, envy, killings, drunkenness, orgies and suchlike. Regarding these, I tell you as I told you before, that those who do such things will not attain the kingdom of God.*

And the same apostle in his letter to the Romans re-proaches those who are attached to such vices, saying:

For this reason God has delivered them up to shameful passions. For their women have exchanged the natural use for that which is against nature. And in like manner the men, too, have left the natural use of women and have burnt with desire for one another, men doing base things with men,

º CCM 223

* Ga 5:19-21

On Graver Faults 355

2. Isid. Reg. 16 (PL 103:569AB); Conc. 31.10 (PL 103:990B- 991A).

356 Commentary on The Rule of Saint Benedict: Book Three

and receiving in themselves the reward they should have for their aberration. And as they did not think fit to keep God in mind, God has delivered them up to a wicked frame of mind so that they do what is not fitting; they are full of all iniquity, malice, fornication, avarice, wickedness; they are full of envy, murders, contention, deceit, ill-will; murmur-ers, slanderers, enemies of God, insolent, proud, haughty, plotters of evil, disobedient to parents; fool-ish, disorderly, lacking affection, without fidelity, without mercy. Although they knew God’s justice, they did not understand that those who do such things are deserving of death; and not only those who do them, but also those who consent with those who do them.*

These sayings of the apostle should suffice, so let us see now the kind of judgment that the rest of the Fathers and blessed Benedict himself make concerning these noxious and grave faults. For in what follows the latter says:

2None of the brothers should join him by way of fellowship or in conversation. 3Let him be alone at the work enjoined on him, abiding in penitential sorrow. And so other Fathers too have said:

If any monk should commit a theft—it could more appropriately be called a sacrilege—we have estab-lished that a junior guilty of so great a crime be beaten with rods and never receive the office of the clerical state. But if one who is already a cleric should be caught at that crime, let him be deprived of the dignity associated with the very name. Simple communion can suffice for him, once he has done penance and made satisfaction for the foolishness of his deed.3

Rm 1:26-32 *

3. 3RP 13 (PL 103:446B); Conc. 32.2 (999AB).

ºOn this subject blessed Ferreolus says:

If we can still call one conscious of theft a monk, we order him to be subjected to stripes and crushed with great affliction, like one who commits adultery a second time; we give him the one sentence with the fornicator, because he also indulged in wanton behavior when he stole. Not unfittingly do we say that they are similar in character, since we find them placed together in the sacred reading. Therefore the Lord says through the prophet: ‘There is no knowl-edge of God upon the earth’ *; and shortly after-wards: ‘Theft and adultery have overflowed’.* And again in the psalm: ‘If you saw a thief you ran to-gether with him, and you shared with adulterers.’ * We read also in the Gospel that the Lord said: ‘Fornication, theft,’ adding without delay: ‘these are what defile a man’.* From this the slaves of these heinous actions can clearly understand that, to the degree that the vices have dominion over them, a penalty is equally due.4

And so blessed Fructuosus the bishop says:

A monk who chases after the small boys or is caught gaping after them with a kiss or on any base pretext, after the case has been proved clearly by most honest accusers or witnesses, is to be beaten in public. He is to lose the special tonsure he was wearing, and with head shamefully shaved be open to scorn; his face besmeared with everyone’s spittle, let him justly receive their scorn for his shameful deed, then tightly bound with iron chains let him undergo punishment in a narrow prison cell for six months; on three days each week let him be sus-tained by a meal of a small barley-loaf in the eve-ning. When these six months are over let him spend the next six months under the guardianship of a

On Graver Faults 357

º CCM 224

* Ho 4:1

* Ho 4:2

* Ps 50:18

* Mt 15:19, 20

4. RFerreol. 39 (PL 66:976BC); Conc. 32.3 (1000AB).

spiritual senior; living in a segregated cell, content with manual work and continual prayer and sub-dued by vigils and tears and humility, let him ob-tain forgiveness by his laments and penance; furthermore, let him always walk in the monastery in the custody and care of two spiritual brothers; he must not thereafter join the young men for any private conversation and counsel.5

3Aware of that terrible sentence of the apostle: 4Such a man is delivered up to the destruction of the flesh, so that the spirit may be saved in the day of the Lord.* Jerome says of this sentence:

To deliver up such a man to Satan for the destruc-tion of the flesh so that he may have power to seize him bodily. Because when he sees that he is going to have no rest for his body here, and that his spirit will have no rest in the future, ºhe may in fact re-pent and be saved; or whoever in this way is ex-pelled from the church for his deserts, is handed over to the power of Satan so that, while his flesh suffers a certain destruction through penance, his spirit may be saved. For Scripture has the custom of under-standing the whole man in the part; or it is this way because here too Scripture’s usage is: the act involving the flesh is shown to perish in the flesh, and by spirit a spiritual way of life is shown to be saved.6

[Benedict] likewise shows that the reason why a person cast out of the Church must be torn by the fierce mouth of demons, if he goes on refusing to mortify the vices of the flesh so as to be able to acquire again a holy life, is so that the spirit may be saved in

1 Co 5:5 *

CCM 225 º

358 Commentary on The Rule of Saint Benedict: Book Three

5. Fructuos. RComplut. 16 (PL 87:1107AB); Conc. 32.4 (1000B- 1001B).

6. Ps.Hier. (actually Pelagius) In 1 Co 5:5; PLS 1:1194.

the day of the Lord Jesus; because Satan cannot receive power over the spirit, so that it may be reserved for the Lord’s judgment. There follows:

5He shall take his meals alone, in the measure and at the hour that the abbot considers suitable for him. For the abbot must consider carefully what type of discipline and penance is suitable for whom. He must consider whether it is a boy or an old man, someone with a weak or delicate, a strong or feeble body. And according to the condition of each one he must apply a measure of penance and impose a weight of discipline in such a way that a medicinal discipline may restore and not oppress the person, may lift him up to life and not weigh him down to death.

6He is not to be blessed by anyone passing by, nor is the food that is given him. Concerning this sentence other Fathers have spoken in this way:

No one is to console him by their speech, everyone is to pass by with a wordless glance. If he asks for a blessing, let no one answer: God. Anything handed to him is not to have the sign of the cross made on it, and whatever he does privately and of his own accord apart from the work assigned him is to be scattered and demolished. Let him be alone everywhere, his fault his only solace.7

On Graver Faults 359

7. RM 13:45-49 (SCh 106:42); Conc. 32.6 (1004B).

CHAPTER 26

ON THOSE WHO WITHOUT LEAVE ASSOCIATE WITH

THE EXCOMMUNICATED

1If any brother presumes without the abbot’s leave to associate in any way with an excom-municated brother or to speak with him or send him an order, 2let him receive a like punishment of excommunication. And so Isidore says:

Let no one be allowed to go in to an excommuni-cated person without the order of a senior; it will not be lawful for anyone either to pray or to speak with the excommunicated; no one at all is allowed to eat with the excommunicated, not even the one who gives him his food.1

ºAnd so Cassian says:

If anyone for any fault of his is suspended from the prayer, no one may have permission to pray with him before he has done penance on the ground be-fore all the brothers, and the abbot grants him par-don at his entreaty. Clearly one who through thoughtless compassion presumes to associate with him in prayer or conversation before he is accepted back by the superior becomes like him in his con-demnation, since he voluntarily hands himself over to Satan, to whom the excommunicated person, in keeping with the apostle’s sentence, had been as-signed for the amendment of his offense. And in this respect the one who associates with him sins the more gravely, because while giving him solace

CCM 226 º

1. Isid. Reg. 17 (PL 103:569D); Conc. 33.2 (PL 103:1012AB).

360

he makes his heart grow harder, not allowing him to think about the very reason for his being segre-gated from the prayer—his satisfaction and forgive-ness—but he fosters for the worse the delinquent’s stubbornness and increases the raw material of pride.2

And so a certain master of monks says:

But if any brother either openly or secretly speaks or associates with him, let him straightway contract a shared penalty of excommunication with him; he is to be held guilty by all, and himself be seques-tered by his prior in some other work, and be sepa-rated both from the guilty person and from all; let him be on his own, and thereafter be a stranger as well to everyone’s conversation. For he is not to gain the superior’s pardon either, unless a similar penance and satisfaction has been performed by them equally—the one, because he was disobedient in vice and sin, the other, because he bestowed the reward of consolation on a doer of evil. 3

2. RCass. 14:1-3 (R Ben. 94:176); Conc. 34.5 (1017B); cf. Cassian Inst. II.16 (CSEL 17:30).

3. RM 13:54-59 (SCh 106:42-44); Conc. 34.7 (1018AB).

On those Who Without Leave Associate with the Excommunicated 361

CHAPTER 27

IN WHAT WAY THE ABBOT MUST BE SOLICITOUS FOR THE

EXCOMMUNICATED

1With all solicitude the abbot must exercise care for delinquent brothers, because it is not the healthy who need a physician, but the sick.* By all so-licitude he means ‘all care, all shrewdness, all diligence’; for delinquent brothers, that is, for brothers who are sinning. Here he likens delinquent brothers to those who are sick, and compares the abbot to a physician. Without doubt when the soul sins it is sick, because it departs equally from goodness and from health. Just as there is sickness of the body, there is also ºwithout doubt sickness of the soul; and just as one who is sick in body needs a physician, one who is sick in soul also needs one. Wishing to be freed from this sickness, the psalmist said to the Lord, the true physician: I said: Lord, have mercy on me; heal my soul, for I have sinned against you.* The Lord’s place is taken in the monastery by a good abbot, who must take care of sick souls so that they may be healed from sins and vices, and having recovered their former health and being once again whole, they may serve their Creator.

2And therefore he must use every means that a wise physician would: send in senpectae. Senpectae is a greek, not a latin word, and according to the interpretation of blessed Benedict himself it means ‘seniors’ and ‘wise brothers’, 3who may as it were secretly console the wavering brother. He says wavering, that is, hesitating, stumbling, and swayed by contrary thoughts.

And urge him to make humble satisfaction. Humble satisfaction is made when a man knows he has sinned through pride and, with humbled heart

Mt 9:12 *

CCM 227 º

Ps 41:4 *

362

and body, produces worthy fruits of penance for his sins. The senior brothers should urge him to humble satisfaction, saying: Humble yourself through penance beneath the mighty hand of God, that he may exalt you in the time of visitation;* Because God resists the proud, but gives grace to the humble;* and Everyone who humbles himself shall be exalted.*

And console him so that he may not be absorbed by more abundant sorrow, and so forth. He says more abundant sorrow, that is, greater and deeper than he had previously when he committed the fault. He says absorbed, that is, devoured or swallowed up. For a brother who is weak in spirit is usually more saddened by immoderate correction than by the fault that has been perpetrated. And so it is necessary that, when the wound of sin in subjects is being bandaged by correction, the very act of bandaging should moderate itself to become great solicitude, so that it exercises the rights of discipline against the delinquent in such a way, however, as not to forsake deep compassion. Of this sentence: Lest perchance such a one be absorbed by more abundant sorrow,* Jerome says:

Lest perchance through despairing of forgiveness he be absorbed by the whirlpool of the vices, and, per-suaded by the devil, be led away to the greater precipices of unbelief and blasphemy. ‘For this rea-son I beseech you to strengthen charity towards him’;* when this has been made perfect, let him recognize that he has obtained pardon.1

º 4But as the apostle says: Let charity be strength-ened towards him,* and let everyone pray for him. And so Gregory of Nazianzen says:

Paul received unto repentance the man who had committed in Corinth a sin of such a kind as is not found even among pagans;* and not only did

* 1 P 5:6

* 1 P 5:5* Lk 14:11

* 2 Co 2:7

* 2 Co 2:7

º CCM 228

* 2 Co 2:8

* 1 Co 5:1

1. Ps.Hier. (actually Pelagius) In 2 Co 2:7; PLS 1:1241.

In What Way the Abbot Must be Solicitous for the Excommunicated 363

364 Commentary on The Rule of Saint Benedict: Book Three

he receive him, but he also strengthened charity towards him precisely because he saw the amend-ment, and he explained the reason for this action, saying: ‘Lest perchance such a one be absorbed by greater sorrow’,* that is, be overburdened by an excess of chastisem*nt.2

5For the abbot is bound to exercise solicitude zealously. Zealously means ‘with great eagerness, great care and great earnestness’, for the abbot must exercise care for the souls entrusted to him without slackness or sluggishness, but with strength and vigi-lance. And so there also follows:

Hastening with all shrewdness and industry, so that he may not lose any of the sheep entrusted to him. Shrewdness means ‘vigilance, solicitude, and beneficent carefulness’; industry is skill and foresight, and relying on this every abbot must exercise foresight, and hasten not with his body but with the steps of his mind and understanding, so that he may not lose any of his sheep through his own negligence, slowness and inactivity. Good monks, on account of their innocence of life, are called Christ’s sheep. Concerning them he, their Lord and Shepherd, said: My sheep hear my voice;* and I know mine and mine know me;* and: The good shepherd lays down his life for his sheep.*

6He should know that he has received the care of weak souls, not a tyranny over healthy ones. Strictly speaking a tyrant is one who rules in a state without the right to do so. Therefore every proud man in his own particular way exercises tyranny. Tyranny is a greek word, meaning ‘unjust usurpation of kingship’, honor that is not due, unjust power, proud behavior, an inequitable ordering of affairs proceeding from a swollen mind and a proud heart. The abbot has not

2 Co 2:7 *

Jn 10:27 *

Jn 10:14 *

Jn 10:11 *

2. Conc. 35.3 (PL 103:1021A); cf. Greg. Naz. Oratio ad sancta lumina (PG 36:375A).

undertaken this ministry to exercise it over healthy souls, that is, over strong and good-living monks, but it is over weak souls, which have not yet become strong enough to bear bravely the sufferings and temptations of the world, that he has received the care of curing and healing. For he has undertaken to care for sinners, to strengthen those of weak character, to consolidate those who are wavering in God’s service, not to upset or disturb the healthy and right-living and cause them to turn aside from the road.

º 7And let him fear the threat of the prophet through whom God says: What you saw to be fat you took to yourselves, and what was feeble you cast away.* This saying, What you saw to be fat you took to yourselves, means ‘you devoured, put to death and consumed’. Blessed Augustine says concerning this sentence:

There are very few sheep that are sound and fat, that is, made firm by feeding on the truth, making good use of the pastures by God’s gift. But those evil shepherds do not spare such sheep. It is not enough that they do not take care of those sheep that are weak, straying and lost; as far as in them lies, they also slay those that are strong and fat. And yet these go on living. By God’s mercy they go on living. But as far as the evil shepherds are concerned they kill them. How, you ask, do they kill them? By evil living, by giving bad example. For often even a strong sheep, should he turn his eyes from the Lord’s regulations and look at the man, sees his leader living evilly. He begins to say in his heart: ‘If my leader lives like this, who am I not to do as he does?’ He is killing the strong sheep; what is he doing now about the rest? Because what he had not himself strengthened but had found strong or robust, he is killing by evil living. I say to you, dear brothers, again I say: Although the sheep are living, although they are strong in the

º CCM 229

* Ezk 34:3-4

In What Way the Abbot Must be Solicitous for the Excommunicated 365

366 Commentary on The Rule of Saint Benedict: Book Three

word of the Lord and hold fast what they have heard from their Lord: Do what they say, but do not do what they do,* yet he who lives evilly in the sight of the people, as far as lies in him is killing the man who pays attention to him. So everyone who lives an evil life in the sight of those he has been placed over, as far as lies in him is killing the strong sheep as well. The person who imitates him dies; the one who does not imitate him lives. Yet as far as concerns him he is killing both.3

8And let him imitate the example of the good shepherd. The good shepherd is Christ, who said: I am the good shepherd.* And again he says of himself: The good shepherd lays down his life for his sheep.* The abbot has to imitate his loving example and love his flock of sheep, in other words his monks, just as he too loved the human race, to such an extent that he delivered himself up to death for its sake; and rising from the dead he raised it to ºheaven and joined it with the angelic choir, and thus made whole again the number of his sheep. For the abbot too has to correct the erring monk, and having corrected and at the same time loved him, has to join him with the band of the rest of his monks.

And then he really imitates the one who, leaving the ninety-nine sheep in the mountains, went to look for the one that had strayed. 9He took such compassion on its weakness that he deigned to place it on his sacred shoulders and thus carry it back to the flock.* The hundred sheep is the complete number of angels and men. Now one strayed, in other words the human race sinned. He left the ninety-nine in the mountains, in other words the nine choirs of angels in heaven, and came to look for the one in a vale of tears. When it has been found, there is more joy over it than over the ninety-nine that had not strayed.4

Mt 23:3 *

Jn 10:11 *

Ibid. *

CCM 230 º

Lk 15:4-5, * Jn 10:11

3. Aug. S 46.9 (CCSL 41:535-536); Conc. 35.5 (1021B-1022B). 4. Cf. Greg. Hom. ev. II.34.3 (PL 76:1247B-1248A); cf. Bede In

Lc ev. IV (CCSL 120:285); cf. Smar. Collect. (PL 102:360D.361B).

CHAPTER 28

CONCERNING THOSE WHO THOUGH FREQUENTLY

REPROVED DO NOT AMEND

1If any brother has been reproved frequently for any fault, if he does not amend even after being excommunicated, let a more severe form of reproof be applied to him, that is, let the punishment of a beating be used against him. Reproved means ‘chastised and upbraided’. This is the difference between reproving, chastising and upbraiding: we reprove with a beating, we upbraid with words, but we chas-tise with both words and a beating.1

2But if even so he does not amend, or perchance—which God forbid!—lifted up by pride wishes to defend his behavior, then let the abbot do what a wise physician would do: 3if he has applied warm dressings, the ointment of exhortations, the medicines of the divine Scriptures, if, finally, the cautery of excommunication and strokes of the rod. Chastisem*nts applied with compassion and meekness are rightly called warm dressings; exhortations made with softness and gentleness are called ointments; the testimonies of the divine Scriptures and the sacred precepts of the Law are fittingly called medicines, for they heal the wounds caused by sin in the souls of those who keep and observe them. And so the psalmist, while keeping the Lord’s precepts, used to say: I said: Lord, have mercy on me; heal my soul, for I have sinned against you.* But the severity and strictness of excommunication, which is inflicted on the sinner

* Ps 41:4

1. Isid. Diff. I.96; PL 83:21A.

367

368 Commentary on The Rule of Saint Benedict: Book Three

for his sin, is suitably called a cautery. For just as fire scorches and ºburns up a body, so the strictness of excommunication afflicts the soul and at the same time burns up the body. But this cautery purges the humble soul from the rust of sin, while it makes the proud soul heavy as lead. Solomon says of the punishment of the rod: Strike your son with the rod, and you will free his soul from death;* and: If you love your son, frequent beatings for him.*

4And if he now sees that his industry is of no avail, let him also employ a greater remedy—his own prayer for the man, and that of the brothers— 5that the Lord, who can do all things, may bring about the health of the sick brother. And so the apostle says: Confess your sins to one another and pray for each other that you may be saved; for the unceasing prayer of a just man has great power. Elijah was a man like us, subject to suffering, and he prayed and prayed,* and so forth. If one man, Elijah, obtained such great things by his prayers, how much more will the frequent prayer of many just men avail.2 And so we are ordered to pray and sing psalms to the Lord as often as we are battered by any adversities;3 and we must pray not only for the health of our bodies but also for the health of our souls. For if to deliver from death flesh that will one day die brings great reward, how great a reward comes from delivering from death a soul that will live forever in the heavenly fatherland.4

6But if he is not healed even by this measure, then let the abbot use the knife of amputation, as the apostle says: Remove the evil one from among you.* And indeed we find it written in the rule of a certain father:

If a brother though frequently reproached refuses to amend, he should be corrected by excommunication

CCM 231 º

Pr 23:14 *

Si 30:1 *

Jm 5:16-17, * 1 K 17:1

1 Co 5:13 *

2. Bede In Jc 5:18; CCSL 121:222. 3. Ibid. 5:19; CCSL 121:223. 4. Ibid.

according to the measure of his fault. If the correc-tion of the one who rebukes him is of no avail, then he shall undergo the punishment of a beating. If he still refuses to amend, but rather lifted up and swol-len with pride defends the works and deeds for which he is being corrected, then let him be corrected by the guidance of the abbot’s expert knowledge, for it is written: ‘Unhappy is he who rejects disci-pline.’ * Let such care be taken as the art of healing the discharge from a wound directs. But if the wound is such that it is not restored to health through the warm dressings of chastisem*nts and the ointments of compassion and gentleness, then he shall incur the sentence of excommunication or ºthe penalty of corporal discipline. But if he is not broken by fear of excommunication or the punish-ment of stripes, let compassion be fuelled and aug-mented, with the result that the whole community beseeches our common Master on his behalf in duti-ful prayer, that the one held enmeshed in the devil’s snare may be cured by the Lord’s mercy and com-passion. But if even so he refuses to be corrected, he should be segregated from everyone, except his guards, within the walls of the monastery and undergo a course of penance; he should be chastised with various forms of reproof, until such time as his humility is so patent to all as to be fully believable, because health is often granted even against one’s will.5 The reason why he has to be separated from the community is, so that he may not spoil the in-nocent with his vice. Those of a tender age who cannot grasp the force of excommunication are to be corrected not with excommunication but with bodily stripes.6

Concerning Those Who Though Frequently Reproved Do Not Amend 369

* Wi 3:11

º CCM 232

5. CCM text: quia et invitus saepe salus praestatur; PL text: quia et invita. . . .

6. RWal. 20 (PL 88:1067D-1068B); Conc. 37.13 (PL 103:1035B-1036B).

370 Commentary on The Rule of Saint Benedict: Book Three

And so Isidore says:

He who though often excommunicated for a grave fault neglects to amend, should undergo condemna-tion until such time as he lays aside the vices that have become ingrained in him, so that he who was not restrained by a single censure may through the experience of repeated severity resolve to amend. Although someone is immersed in the abyss of re-peated and most serious vices, still he must not be cast out of the monastery but restrained in keeping with the type of sin, in case he who could have been amended by a penance of long duration, should on being cast out be devoured by the devil’s mouth.7

However, blessed Macarius says otherwise in his rule: One who is often rebuked and does not amend should be regarded as an outsider, as the Lord says: ‘Let him be to you as the heathen and tax-collector’ *.8 Blessed Basil has this to say: He who does not do penance for sin should be cut off like a putrefied member from the body. For it is written: It is better for you that one of your members should perish than that your whole body should be cast into Gehenna*;9 because it is not your business to want to spare him whom the Lord has condemned.10 We find it put this way in the Regula Orientalis:

If there is anyone so hard and such a stranger to the fear of the Lord that he is not amended by so many chastisem*nts and so many pardons, he should be cast out of the monastery and regarded as an outsider, in case others should be endangered by his vice.11

Mt 18:17 *

Mt 5:30 *

7. Isid. Reg. 15 (PL 103:568BC); Conc. 37.8 (1034B). 8. RMac. 17 (Wiener 76:154); Conc. 37.2 (1031B). 9. Cf. RBas. 76:2-3 (CSEL 86:110); Conc. 37.6 (1033C). 10. Conc. 37.7 (1034A); cf. RBas. 175:3 (199). 11. RO 35 (Benedictina 23:269); Conc. 37.10 (1034C).

And so there also follows:7If the faithless one departs, let him depart,* that is,

if he wants to go away, let him go. And the abbot is not to worry greatly about this, or judge ºhimself to be at fault if his faithless monk departs, because if he abandons the monastery’s enclosure through his own fault, the stain of his sin does not spread to the abbot. For a person who has previously departed in his mind must afterwards leave bodily, so that he may not bring about in the flock what follows:

8Lest one sick sheep bring contagion to the whole flock. The ancients called it a sickness* in order by this name to show forth the power of death* that is born from it. For in a middle position between health and sickness there is a process known as curing; unless this latter is suited to the sickness, it does not lead to health.12 When he says Lest it bring contagion, we understand ‘lest it pollute and defile’. For contagion means the contamination caused by crimes, wretchedness of spirit, sickness, misfortune and pollution of mind. ‘Contagion’ comes from ‘contacting’; it pollutes whatever it touches.13

* 1 Co 7:15

º CCM 233

* morbus

* vim mortis

12. Isid. Etym. IV.5.2 (PL 82:184C). 13. Etym. IV. 6.18 (187A).

Concerning Those Who Though Frequently Reproved Do Not Amend 371

CHAPTER 29

WHETHER BROTHERS WHO LEAVE THE MONASTERY ARE TO

BE RECEIVED AGAIN

1If a brother who by his own fault leaves the monastery, or is cast out,1 wishes to return, he should first promise full amendment of the fault which led to his leaving. 2Let him be received back in the lowest place, so as thereby to test his humility. 3If he leaves again, he may be received back in this way up to a third time, knowing that after this all way of return is denied him. And so a certain master of monks says:

If a brother leaves the monastery repeatedly, he should be received back up to three times, but no more. What need is there in the monastery of one whom God does not possess? And so after a third reprimand let him justly be to the monastery, ‘as the heathen and tax-collector’ *.2

And Ferreolus says: It has been decided to recall a fugi-tive monk who abandons discipline and ruins himself as one guilty of contempt.3

And Saint Fructuosus the bishop says:

When someone slips away from the monastery through a moral failing, he should not be received

Mt 18:17 *

1. In v. 1 of this chapter, Smaragdus follows the interpolations already current, inserting aut proicitur, ‘or is cast out’, after egreditur, ‘leaves’, and vitii, ‘of the fault’, after emendationem, ‘amendment’. For differences of opinion among editors and translators, see Mc-Cann, p. 183 n.50; Lentini, pp. 264-65; G. Colombás, pp. 510-11.

2. RM 64:1-4 (SCh 106:290); Conc. 38.4 (PL 103:1038AB). 3. RFerreol. 20 (PL 66:966C); Conc. 38.7 (1040B).

372

into another monastery, or be received for charitable hospitality and the kiss of peace, but should im-mediately have his hands tied behind his back and be taken back to ºhis own abbot.4 He also says: Of course, if the apostates themselves have been expelled by everyone, and wandering hither and thither in different places, unstable and uncertain, are compelled by necessity and ask to return to their own monastery, let them be taken to the community of their superiors and be tested, like earthenware vessels in the furnace. And when they have been tested, let them be restored to their own monastery; and they are not to be received in the first seat, but in the last.5

And likewise from the rule of a certain person:

If at any time a brother—may such a thing be far from the Christian religion!—leaves the confines of the monastery and flees outside, then remember-ing his former religious state and struck by fear of eternal judgment returns, he should first promise amendment of all his ways; afterwards, if his re-pentance is recognized as worthy of approval, let him finally be received back within the monastery’s confines. And if he does this a second or a third time, he should be supported with similar compas-sion, in such a way however that, having been re-ceived in the last place among those doing penance, he be examined until such time as his life is found worthy of approval.6

Whether Brothers Who Leave the Monastery are to be Received Again 373

º CCM 234

4. Fructuos. Rcomm. 20 (PL 87:1127A); Conc. 38.3 (PL 103:1037AB).

5. Fructuos. ibid. (1127BC); Conc. 38.3 (1038A). 6. RWal. 21 (PL 88:1068C); Conc. 38.5 (1038B-1039A).

CHAPTER 30

HOW YOUNGER BOYS ARE TO BE REPRIMANDED

1Every age and degree of understanding should have its appropriate measure of discipline. In other words, a judicious discipline is not such that it must be shown uniformly to all, but such as is to be applied with great moderation in keeping with each one’s age and understanding. For boys must be judged in one way, adolescents and young men in another, old men in another way, and those who are very old in yet another way.1

2And therefore as often as boys and adolescents, or those who cannot understand how great is the penalty of excommunication, 3commit a fault, they should be punished with severe fasts or restrained with sharp beatings, so that they may be healed. Solomon says of such persons: Folly is bound up in the heart of a boy, and the rod of discipline shall drive it away.* And Isidore says:

Those of a younger age are not to be restrained with a sentence of excommunication, but are to be amended with strokes befitting the type of negli-gence, so that the discipline of the lash may curb those whose tender age does not turn them back from fault.2 But those brothers beyond the age of fifteen who commit a fairly serious fault, be it of theft and flight or one of a criminal nature, are to be whipped.3

Pr 22:15 *

1. Cf. Greg. Reg. past. III.1; PL 77:50C. 2. Isid. Reg. 17 (PL 103:569CD); Conc. 39.2 (PL 103:1041A). 3. RM 14:87 (SCh 106:62); Conc. 39.5 (1042B).

374

ºCHAPTER 31

WHAT KIND OF MAN THE CELLARER OF THE

MONASTERY SHOULD BE

1As cellarer of the monastery let there be cho-sen from the community a wise man. The cel-larer, who ministers to God’s servants what they need, and dispenses their allowance of food, must be full of prudence and endowed with wisdom, so that he may prudently and wisely dispense what has to be dispensed and preserve what has to be preserved; be-cause he who is wise according to God is blessed. And Scripture says: The Lord loves only the one who dwells with wisdom.* And Isidore says:

It is of no use to know all prudence and be ignorant of God; and ignorance of the world is no obstacle to those who know God. But that person knows perfectly who in the first place knows God, and who knows these things not for his own sake but with a view to God.1

Of mature character. A mature character means one that is ‘pleasant, modest and duly qualified by experience of many things over a long period’. For it is written: The understanding of a man is gray hairs, and a spotless life is old age.* Therefore the gray hairs that one must honor, and venerable old age and maturity, are found not merely in the body but in the understanding of a man, where all the good things that are received from God are discreetly harmonized, reasonably discerned and steadfastly preserved.

º CCM 235

* Ws 7:28

* Ws 4:8-9

1. Isid. Sent. II.1.13; PL 83:691A.

375

376 Commentary on The Rule of Saint Benedict: Book Three

Sober. ‘Sober’ means ‘careful and considerate, frugal and sparing in food and drink, and temperate in word and deed’. Hence Paul says: Not to esteem oneself more than one ought, but to do so soberly,* that is, temperately. The cellarer must esteem himself temperately, must live temperately, speak temperately, and temperately minister what has to be ministered to the brothers. Sober in mind, discreet in deed, pleasant in word and agreeable in speech. For it is written: A wise man makes himself lovable in his words;* and: He who is wise in heart will be called prudent, and he who is agreeable in speech will receive greater things.*

Not a great eater. A ‘great eater’ means a glutton, one who devours and consumes large quantities; it does not become a monk, especially a cellarer, to be like this. For it is not the prayer of a glutton, but that of an abstemious monk, that penetrates heaven. For the abstemious man becomes spiritual, is associated with the angels, and more easily draws near to his Creator,2 as it is written: Draw near to God and he will draw near ºto you.* Therefore it is good to beware of the belly’s gluttony, in case the soul which lives forever should be subjected to the belly which is destined to be destroyed, and be dominated by foods that are likewise destined to be destroyed. Now concerning the belly and food the apostle writes: Food is for the belly and the belly is for food; but God will destroy both the one and the other.* Therefore no one can win mastery over the rest of the vices unless he first restrains the gluttony of the belly.3 Hence a certain master of monks says:

But let a brother be appointed cellarer whom the abbot has definitely found to be faithful and abste-mious, who is never at any time overcome by any gluttonous desires and does not love much eating

Rm 12:3 *

Si 20:13 *

Pr 16:21 *

CCM 236 ºJm 4:8 *

1 Co 6:13 *

2. Cf. ibid. 44.1; 651A. 3. Ibid. 42.11; 649A.

or drinking, so that the devil may not be given room, as Scripture says: Do not give an opportunity to those who seek it* and lest provision appear to be made for the gluttony and greed of voracious and gluttonous brothers, instead of its being curbed.4

Not conceited. Conceited means ‘lifted up in pride, bold, boastful and arrogant’. Of such Solomon says: Every arrogant person is an abomination to the Lord;* and: He who boasts and puffs himself up stirs up quarrels.* Arrogance is born of pride. For if the hidden conceit of the mind has not gone before, the open boasting of [self-]praise does not follow.5 Divine Scripture rebukes such a person: Do not extol yourself in your thoughts like a bull, lest your strength be crushed and you be left like a dry tree in the desert.*

Not excitable. A man is called excitable who is greatly moved by a whirlwind of fury or blinded in his heart’s eye by his mind’s anger, as it is written: My eye is disturbed by anger.* Solomon says of such a one: He who disturbs his own house feeds the winds.* For he disturbs his own house who from levity of mind quickly rouses his mind to anger. The impatient cellarer, seeing many asking him for many things, is disturbed in spirit by reason of levity and does not return an agreeable answer to his petitioners, but instead he utters speech that hurts. This he is energetically forbidden to do when there is added:

Not hurtful. A person is called hurtful when he inflicts injuries on the brothers and insults them. For it is written of such a one: A person prone to anger provokes quarrels;* and: The mouth of the wicked overflows with evils.† And: The evil man always seeks quarrels; but a cruel angel shall be sent against him;* and: Among the proud

What Kind of Man the Cellarer of the Monastery Should Be 377

* 2 Co 11:12

* Pr 16:5

* Pr 28:25

* Si 6:2-3

* Ps 6:7

* Pr 11:29

* Pr 15:18

† Pr 15:28

* Pr 17:11

4. RM 16:62-66 (SCh 106:82-84); Conc. 40.10 (PL 103:1051C- 1052A).

5. Isid. Sent. II.38.9; 640A.

378 Commentary on The Rule of Saint Benedict: Book Three

ºthere are always quarrels.* ‘The proud’ here refers to bad monks who, neglecting the counsels of their seniors, live by their own laws as they like; they frequently wrangle among themselves and often stir up quarrels. A cruel angel is sent against them, because since they give the opportunity, the devil, warlike enemy of souls, is roused against them.

Not slow. Slow means ‘lazy, unhurried and lukewarm’. It does not become the cellarer to be slow and lazy, in case it should be said of him: The lazy man hides his hand under his armpit, and does not bring it to his mouth.* It ill becomes a man to be slow when he is bound to render service to many, but let him be swift to hear,* swift to serve, slow to make excuses and slow to anger.*

Not prodigal. A person is called prodigal when he is over-generous, extravagant and causes ruin, and is a consumer and squanderer of the monastery’s goods and a waster of the brothers’ property.

2But a God-fearing man who may be like a father to the whole community. For the cellarer must fear and love God, and for love and fear of him must love the brothers and obey them—the juniors like a father, the seniors like a son. With fatherly compassion let him give suitable service to all. For it is written: With all your soul fear God and reverence his priests. With all your strength love him who made you, and do not forsake his ministers.*

3Let him take care of everything; 4let him do nothing without the abbot’s order. For there are many who say: If he may not do anything without the abbot’s order, how can he take care of everything? But he explains this when he goes on to say:

5Let him keep to his orders. As if to say: Because I said above that he takes care of everything, he should do this in regard to those things I have ordered him to look after. But as regards everything else, let him do nothing without the abbot’s order.

CCM 237 ºPr 13:10 *

Pr 19:24 *

Jm 1:19 *

Ibid. *

Si 7:29-31 *

6He should not sadden the brothers. For the reason why he is not to sadden the brothers, listen to what follows: 7If any brother, he says, happens to make an unreasonable request, let him not sadden him by scorning him, but let him reasonably, with humility, refuse the improper request. A request is made improperly when what is asked for unreasonably should not be asked for, or what has to be asked for is requested ºat an unsuitable time. What is asked for like that is asked for, received and possessed in a blameworthy way. The cellarer is forbidden to give it in such circ*mstances, especially when he says of him what follows:

8Let him keep watch over his own soul. In other words, let him not offend by giving what must not be given, or by answering what must not be answered, mindful always of that saying of the apostle, that he who has ministered well acquires a good standing for himself.* This is certainly that standing which the faithful and prudent steward acquired for himself, whom the Lord set over his household to give them their measure of wheat in due season.* In company with him the cellarer will certainly hear: Blessed is that servant whom his master, when he comes, shall find so doing,* that is, ministering well. Truly, I tell you, he will set him over all his possessions,* that is, over all the joys of the heavenly kingdom. See how good a standing he who has ministered well acquires for himself: to be honored in heaven among the Lord’s stewards and ministers. For he who toils more in God’s service in the present age will receive a more abundant reward in the future.

9Let him with all solicitude exercise care for the sick, for children, for guests and for the poor. Let him minister to sick brothers with diligent care and most ready affection. For it is written: I was sick and you visited me.* With fatherly affection he should minister to the children what they need, taking

What Kind of Man the Cellarer of the Monastery Should Be 379

º CCM 238

* 1 Tm 3:13

* Lk 12:42

* Lk 12:43

* Lk 12:44

* Mt 25:36

380 Commentary on The Rule of Saint Benedict: Book Three

into account their tender age and frailty of body. He should provide guests with what they need, for it is written: I was a guest, and you received me;* and because there is the order: To everyone who asks you, give.* He should not withhold an alms from poor folk, for it is written: He who stops his ear against the cry of the poor shall also himself cry out and not be heard.* Rather let him offer them what they need with cheerfulness, for it is written: God loves a cheerful giver.*

Knowing without doubt that he is to render an account for all of these on the day of judgment. The apostle says: We must all stand before the judgment seat of Christ, so that each may receive according to his works, whether good or bad.* And thus each of us will receive the due reward for his toil.

10Let him look upon all the utensils of the monastery and all its possessions as upon the sacred vessels of the altar. And so some ancient fathers of monks said:

Such a man must be chosen cellarer as is able in all things to manage ºthe sustenance and living conditions for his brothers in a gospel manner, and fears the sentence of Judas, who was a thief from the beginning.* The one appointed to this office must aim to hear ‘that he who has ministered well acquires a good standing for himself’,* and makes a profit for his soul. The brothers must also know that everything whatever that is handled in the monastery, be it utensils or iron tools or anything else, has been consecrated. Should any of the broth-ers treat anything negligently, let him know that he has his portion with that king who drank with his concubines from the consecrated vessels of God’s house, and what sort of punishment he deserved. These precepts must be kept, and must be read aloud every day in the hearing of the brothers,6 so

Mt 25:35 *Lk 6:30 *

Pr 21:13 *

2 Co 9:7 *

2 Co 5:10 *

CCM 239 º

Jn 12:6 *

1 Tm 3:13 *

6. RIVP [12]:24-31 (R Ben. 77:85); Conc. 40.2 (1045B- 1046A).

that they may not be condemned in their sins.

11Let him consider that nothing must be neglected. 12Let him not pursue avarice, or be a prodigal and a squanderer of the monastery’s property, but do everything with measure and according to the abbot’s order. And so according to the rule of the Oriental Fathers it is said:

In keeping with the usual daily expenditure, the cellarer shall give what is necessary for seasoning the food, without being either extravagant or mi-serly, so that the monastery’s property may not be wasted through fault of his, or the brothers suffer harm. But taking into consideration both the needs of weak brothers and their hard work, he should not refuse anything of what he has to the wishes of the sick, as much as is needful for them. He shall prepare food for the various brothers who arrive. This shall be the care of the keeper of the cellar, al-ways having recourse to the advice of the seniors and inquiring about everything, and especially about those things which he cannot carry out with his own understanding.7

13Above all things let him have humility, and if he has nothing to give to someone let him give a kind word in reply, 14as it is written: A kind word is above the best gift.* Now without doubt he who has true humility in his heart utters a kind word with his mouth; and whether or not he has something to give, let him offer to all a pleasant and kind word. It is written in Ecclesiastes: Shall not the dew assuage the heat? So also a word is better than a gift. Behold, is not a good word above a gift?* 

What Kind of Man the Cellarer of the Monastery Should Be 381

7. RO 25:6-10 (Benedictina 23:263-64); Conc. 40.9 (1048C- 1049A).

* Si 18:17, Jm 1:17

* Si 18:16-17

382 Commentary on The Rule of Saint Benedict: Book Three

15Let him have under his care all the abbot has enjoined on him; let him not presume to deal with what he has forbidden him. Here he shows that if he subjects to his authority things other than those the abbot has enjoined on him, or presumes concerning things that have been forbidden him, it is not the reward for obedience but the blame for disobedience that will be imputed to him. For if he has not come to the monastery to do his own will, he must not rashly take control of what has not been enjoined on him.

16Let him provide the brothers with their appointed allowance without any arrogance or delay, so that they may not be scandalized. The allowance* means ‘the supply of food and all the nourishment of the monks’. The ºancients were accustomed to eat at the ninth hour, and so all the nourishment for man’s life has appropriately received the name annona, from the time at which they used to take their food, namely, the ninth hour.8 Many names are derived from an act and from a time. When he says Let him provide what has to be provided without any arrogance, it means, Let him give and provide what he has to with heart undisturbed and countenance unchanged, but with a cheerful spirit and a serene and calm countenance. Typhus is a greek word for what we call a figure or a form. For by a typhus a thing is made clear through other things, and interior things are shown exteriorly. Typhus also means a kind of grass that inflates itself with water. And so the swelling of ambitious self-pleasers is also called typhus.9

Mindful of the divine saying as to what he deserves who scandalizes one of the little ones. It is written in the Gospel: But he who scandalizes one of these little ones who believe in me, it were better for

annona *

CCM 240 º

8. Cf. Isid. Etym. XX.2.13; PL 82:708A. 9. Ibid. XVII.9.101; 635A.

him to have a millstone hung around his neck and to be plunged into the depths of the sea.* What is signified by the millstone, if not the round of care that belongs to this present world? And what by the sea, if not the same present world? For it would have been less serious for the monk, who while in the monastery scandalizes others, to be thrown out into the sea of this world with a millstone tied around his neck—in other words, that having got entangled in the world’s cares he should carry out the world’s business and the round of earthly care—than to destroy both himself and others by scandal in the haven of the monastery.10 And so blessed Gregory says:

The millstone represents the round and toil of worldly life, and the depths of the sea signifies final damna-tion. Therefore, rather than come to have the appear-ance of holiness, and then ruin others either by word or by example, it would indeed be better for a man to have his earthly deeds bind him over to death while wearing secular attire, than have sacred duties which point him out to everyone else as one who can be imitated in his fault; for surely if he were to fall alone, it would in some way be a more bearable punishment that would torment him in hell.11

17If the community is a large one let helpers be given him, so that assisted by these he may fulfill calmly the office entrusted to him. For this reason especially is help to be given him, that he may perform the duty entrusted to him without there being any murmuring. For if he cannot perform well on his own the laborious ministry assigned to him, he will doubtless give rise to dangerous murmuring in others.

18Let what is needed be given and asked for at the proper hours. By proper hours he means

What Are the Instruments of Good Works 383

* Mt 18:6

10. Cf. Greg. Moral. VI.37.57; CCSL 143:328. 11. Greg. Reg. Past. I.2; PL 77:16B.

384 Commentary on The Rule of Saint Benedict: Book Three

‘convenient and suitable hours’ when ºeach activity is permitted to each party, that is, the petitioner may ask and the giver may give. For when they are bound to apply themselves to reading and prayer and to keep silence, except for a reason of necessity it will not be permitted for one to ask or for the other to give, in case by indiscreet asking and giving both parties suffer disturbance from the regular order. And so there also follows:

19So that no one may be troubled or saddened in the house of God. For the Lord’s house is the holy hearts of good monks, and theirs are the most pure dwellings in which they offer to their Lord a most spotless dwelling. For the Lord himself says: I shall dwell in them and walk among them, and I shall be their Lord, and they shall be my people;* And the apostle says: You are the temple of God, and the Spirit of God dwells in you.* In this temple, in other words in the house of God, it will not be lawful for one to disturb or sadden another, because it is fitting for the children of peace always to be peacemakers.

CHAPTER 32

ON THE TOOLS AND PROPERTY OF THE MONASTERY

1For the care of the monastery’s property, whether tools or clothing or anything else, let the abbot appoint brothers on whose life and character he may rely, 2and let him as he thinks fit consign the individual items to them to be looked after and collected again. 3The abbot is to keep a list of these things, so that when the brothers succeed each other in their assign-

CCM 241 º

2 Co 6:16, * Lv 26:12

1 Co 3:16 *

ments, he may know what he gives out and what he receives back. 4But if anyone treats the mon-astery’s property in a slovenly or negligent way, he should be reproved; 5if he does not amend let him undergo the discipline of the rule. When the question was put to him:

How must those who are working take care of the tools and utensils they work with?, blessed Basil replied: Firstly, they must use them like the vessels of God, and like things already consecrated to God. And then, as people do who without these very things cannot obtain the benefits of their devotion and zeal.1 When he was asked again: What if any of these things gets lost through negligence, or is left lying about through contempt?, he replied: The contemptuous person is certainly to be judged as sacrilegious; and one who has lost something through negligence incurs a similar charge as well, because everything assigned for the use of God’s servants is undoubtedly consecrated to God.2

ºAnd so Isidore says:

The care of the tools shall belong to one person whom the father of the monks has chosen; let him distribute them to the workers, and look after them when he gets them back. And although all these items may remain distributed to specific individuals, yet they shall all, as ordained by the father of the monastery, pertain to the care of the prior.3

Hence a certain master of monks says:

Let the monastery’s tools be kept in one room, and let the abbot entrust their keeping and care to one

On the Tools and Property of the Monastery 385

º CCM 242

1. RBas. 103 (CSEL 86:132-33); Conc. 41.5 (PL 103: 1054C- 1055A).

2. RBas. 104 (133); Conc. 41.6 (1055A). 3. Isid. Reg. 19 (PL 103:571A); Conc. 41.9 (1055B-1056A).

386 Commentary on The Rule of Saint Benedict: Book Three

brother who he knows is careful. Each day he shall consign them by number to the brothers for the work that has to be done, and likewise receive them back clean when they hand them in, and put them away. The abbot is to keep a list of everything.4

CHAPTER 33

WHETHER MONKS SHOULD HAVE ANYTHING OF THEIR

OWN

1This vice especially is to be cut out of the mon-astery by the roots; 2no one should presume ei-ther to give or to rceive anything without the abbot’s leave. Of the things he has received from the abbot according to the needs of the present time a monk must not either give or lend anything to anyone, unless he has received a regulation from the abbot. For what worldly object may someone who for Christ’s sake has sur-rendered his wishes in all things to the abbot’s power confer on another brother?1 Hence blessed Fructuosus says:

A special arrangement has been established, so that no monk may make use of anything as though by exclusive right, or insist that it be distributed to whomever he likes; nor is any work at all to be un-dertaken, begun or carried out without an injunction and the tacit support of a senior, but, in every case, whatever the abbot and prior orders is to be done.2

1. RWal. 17 (PL 88:1066D); Conc. 42.23 (PL 103:1068A). 2. Fructuos. RComplut. 6 (PL 87:1103C); Conc. 42.13 (1063A).

4. RM 17:1-5 (SCh 106:84); Conc. 41.11 (1056AB).

3Nor [presume to] have anything as his own, anything whatsoever, either book or tablets or pen, but nothing at all, since they may not have either their bodies or their wills in their own power. For what can a holy monk have ºas his own, when he has not reserved his own body or his own will to his own power, but has denied himself totally in order to follow Christ? From the world what can a person have as his own, since the world is crucified to him, and he to the world? Having once died to the world, he must not live again to the world by desiring or possessing things that belong to the world. He must not get entangled in a world he has left once for all.3

5Hoping for everything necessary from the father of the monastery. The Lord has given the monk a father who is to be solicitous and exercise care concerning all those necessary things, so why is he solicitous about earthly things, especially as the Lord says: Do not be anxious about what you are to eat, or what you are to drink, or what you are to put on?* We must seek first the kingdom of heaven,† and afterwards all these things are to be hoped for, not from ourselves but from the Lord, through the father of the monastery. Therefore there is no need for a monk to have any private property, since everything is ministered to him by the father of the monastery.

It shall not be allowed to have anything that the abbot has not given or permitted. He says that the abbot has not given, that is, with his hands; or permitted, and here is understood: either to be given or to be kept. Here he shows that a monk should not receive anything either from relatives outside or from brothers inside, nor should he exchange anything freely with any other person, but he should be glad to have, and find quiet delight in, what is given him by the abbot and at the abbot’s behest.

º CCM 243

* Mt 6:31, Lk 12:22,29

† Mt 6:33, Lk 12:31

Whether Monks Should Have Anything of Their Own 387

3. RWal 17 (l.c. 1066 CD); Conc. 42.23 (l.c. 1067B).

388 Commentary on The Rule of Saint Benedict: Book Three

6And let all things be common to all, as it is written, so that no one says or presumes that anything belongs to him. And so Ferreolus says: Let him consider as his own only what he possesses undividedly with his brothers. For the reading from the Acts of the Apostles recalls that Christ’s faithful lived in this way at the time of the emerging Church. ‘No one’, it says, ‘said that anything he possessed was his own, but they had all things in common’*.4 Again somewhere else [we read]:

For in regard to their property Ananias and Sap-phira did not deserve to gain credence from the apostles; when they were making over all their pos-sessions at the feet of the apostles, because of the private things they fraudulently withdrew they were condemned to a sudden death. Because God cannot be deceived, since nothing is hidden that shall not be revealed by him.* 5

7But if anyone is found indulging in this most wicked vice, after being warned once and a second time, 8if he does not amend let him undergo a reprimand. And so Cassian says:

º And let him not claim even by a word that any-thing is his own, and let it be regarded as a serious fault for a monk to have said: My tunic, my book, my writing material, my pen, or anything else of the kind. Should he utter a word of this kind be-cause he is deceived or simply ignorant, he is to make satisfaction for this by worthy penance, asking for pardon while lying prostrate on the ground.6

Likewise another master of monks says: Therefore if anyone is found with private property or anything in his possession, the abbot should condemn him to a serious and

Ac 4:32 *

Mt 10:26 *

CCM 244 º

4. RFerreol. 10 (PL 66:963D); Conc. 42.15 (1064A). 5. RM 82:20-22 (SCh 106:340); Conc. 42.21 (1066B). 6. RCass. 32:3-4 (R Ben. 94:184); Conc. 42.17 (1064B-1065A);

cf. Cassian Inst. IV.13 (CSEL 17:55).

lengthy excommunication, in order that no one may dare to imitate this example that brought on such punishment.7

CHAPTER 34

WHETHER ALL SHOULD RECEIVE IN EQUAL MEASURE

WHAT IS NECESSARY

1As it is written: Distribution was made to each according as each had need.* 2By this we do not mean that there should be respect of persons—which God forbid!—but regard for infirmities. 3Whoever needs less should thank God and not be saddened; 4but whoever needs more should be humbled because of his infirmity, and not made proud because of the mercy shown him; 5and thus all the members will be at peace. And so blessed Augustine says:

Food and clothing shall not be distributed equally to all, because you are not all equally strong; but rather to each according as he has need. For thus we read in the Acts of the Apostles that ‘they had everything in common’, and ‘Distribution was made to each according as each had need’*.1

Likewise it is written elsewhere:

Do not regard anything as your own, but have all things in common. Things handed out by order of

* Ac 4:35

* Ac 4:32, 35

Whether All Should Receive in Equal Measure What is Necessary 389

7. RM 82:26-27 (340); Conc. 42,21 (1066C-1067A). CCM and PL have exemplum illius vindictae, the de Vogüé text of RM has exemplo illius vindictae.

1. Aug. Reg. 1 (PL 32:1378ff.); Conc. 43.3 (PL 103:1069B).

390 Commentary on The Rule of Saint Benedict: Book Three

the abbot are not to be distributed equally to all, but as required by the nature of the thing being distributed or by reason of infirmity; however, let distribution be made to each according to what he needs.2 Nor should they consider more fortunate those who, because of infirmity, are given what is withheld from the healthy, in keeping with a rigor-ous observance. And if food and clothing are given more generously to those whose parents have brought them up more delicately, the brotherhood should not be upset because those who are stronger in body are denied by a disposition of the rule what is granted to the former out of regard for charity.3

º 6Before all things, let not the evil of murmuring show itself by any word or sign whatsoever, for any reason whatsoever. 7But if anyone is caught at it, he should be subjected to more severe discipline. And so Ferreolus says:

Let no murmuring or slander be heard in the com-munity—monks are very familiar with this—against the abbot or any other brother, in case God’s anger, which often condemned a wretched people to destruction for this fault, should be roused in the same way against a crowd of murmurers, and in case our own murmuring should lose the promised land—due in virtue of a divine promise—which we rightly take as being the place of future happi-ness. For thus the psalm declares that those who practice this vice must be condemned: ‘The man who in private slandered his neighbor, I pursued’ * And again the apostle says in reproof: ‘Whisperers, slan-derers, hateful to God’ *. And again: ‘These are murmurers, quarrelsome folk, living according to their own desires, and their mouth speaks pride’ *.4

CCM 245 º

Ps 101:5 *

Rm 1:29-30 *

Jude 16 *

2. RTarn. 14:3-5 (R Ben. 84:33); Conc. 43.6 (1071A). 3. RTarn. 16:5-7 (36-37); Conc. 43.7 (1072B). 4. RFerreol. 7 (PL 66:962D-963A); Conc. 43.5 (1070AB).

CHAPTER 35

ON THE KITCHEN SERVERS OF THE WEEK

1Let the brothers serve one another, and let no one be excused from kitchen duty, except for sickness or because he is occupied in a matter of grave importance, 2for from this service one acquires a greater reward and charity. The body’s very sickness excuses the sick from kitchen duty, for the sick must be borne with patiently from brotherly love and charity, and not forced to work. The mat-ter of grave importance he refers to means some-thing of great and sizeable importance. ‘Grave’ is often understood to replace ‘great’, ‘big’, ‘perfect’; as the psalmist says: I will acknowledge you in the great assembly, among a grave people I will praise you.* When he says For from this service one acquires a greater reward and charity, he means that one acquires a greater reward in God’s sight, and charity is increased in the sight of God and men. For the one who prepares food for all with a calm spirit will receive from all the grace of charity, and on behalf of all an everlasting reward. For it is written that he who toils more will receive more by way of reward.*

º 3Now let help be provided for the weak so that they may not perform this work with sadness, 4and let all have help according to the size of the community and the position of the place. The ‘weak’ are the frail, the delicate and the feeble of body. This word ‘weak’ * is used for someone who as it were lacks the comfort and support of a ‘staff ’*.1 According to the size of the community means: According to the size of the number, according to how many

* Ps 35:18

* 1 Co 3:8º CCM 246

* imbecillis* baculus

1. Cf. Isid. Etym. X.129; PL 82:380C.

391

392 Commentary on The Rule of Saint Benedict: Book Three

monks there are. In keeping with the large number of the community, a smaller or larger number of servers is to be appointed. And the position of the place means the building and construction of the monastery. For if the construction of the monastery is located in a suitable place, where according to a chapter of this rule it can contain in the enclosure all the necessary things,* the cook has less need of others’ help. But if it is located in a confined and narrow place, and on an arid site, where water cannot be had without hard work, nor a garden without scarcity, more help must be provided for the cooks.

5If the community is rather large, the cellarer is to be excused from the kitchen, and also those who, as we have said, are occupied in more important business. 6Let the rest serve each other in charity. Let everyone serve everyone in the kindness of charity, and while receiving service from one another let them render service, supporting one another,* and each one awaiting from the Lord a worthy reward for his toil.

7The one who is ending his week shall do the washing on Saturday. 8They shall wash the towels with which the brothers wipe their hands and feet. 9Let the outgoing and the incoming server wash the feet of all. 10He shall return the utensils he uses for his service clean and in good condition to the cellarer. 11The cellarer in his turn shall consign them to the incoming server, so that he may know what he gives out and what he receives back. And so Cassian says:

The incoming servers [begin] on Monday, the Lord’s day being over. The outgoing servers consign the utensils with which they served, and the vessels, to those succeeding them. These they shall keep with so much solicitude and care that nothing is either damaged or lost. They should believe that they are to render an account, not only to a man

RB 66:6 *

Eph 4:2 *

but also to the Lord, for each smallest vessel as if for holy and important items, should any of them be broken or lost through negligence.2 In this way the weekly server should faithfully perform his ser-vice, so that he does not suffer even one bean to be lost from his hands through negligence; for our fa-thers have ordered us to treat everything that has once come into the monastery with the utmostº reverence, as sacrosanct, and as already consecrated to the Lord.3

The weekly servers themselves shall see to all the serving, exercising all attentiveness, and look after the cleaning of the monastery; they shall minister water for the hands, wash the feet, and wash the table-nap-kins, cleaning-cloths and face-towels.4

12An hour before the mealtime the weekly serv-ers shall each receive some drink and some bread beyond the appointed allowance, 13so that at mealtime they may serve their brothers with-out murmuring or hardship. An hour before the mealtime means: Within the hour before the broth-ers take their meal, during that very hour, they shall receive beyond the appointed allowance, in other words, above their measured amount of food as estab-lished by common usage and by the rule; they shall each receive a drink above their measure, and a little bread above their pound weight, so that they may not be overburdened by fasting as well as by serving.

14But on solemn days let them wait until Mass. Let them wait until Mass means: Until the principal Mass which is solemnly sung for all. For there are quite a few monks in a position of service who hear Mass in

On the Kitchen Servers of the Week 393

º CCM 247

2. Cf. Cassian Inst. IV.19.3; CSEL 17:60. 3. RCass. 38:1-4 (R Ben. 94:186); Conc. 44.6 (PL 103:1077

AB); cf. Inst. IV.20 (CSEL 17:60). 4. Cf. RM 19:19-23 (SCh 106:96); Conc. 44.8 (1080C-1081A).

394 Commentary on The Rule of Saint Benedict: Book Three

the morning, and eat and go where they will, and they say they have heard Mass and so have eaten.5 Blessed Benedict, foreseeing and forbidding this fault, said On solemn days let them wait until Mass.15As soon as Lauds are over on Sunday, the in-coming servers and the outgoing shall prostrate themselves at the feet of all in the oratory and ask their prayers; trustfully seeking from them this bless-ing and an abundant reward for the whole week’s toil, so that the prayer uttered by all the brothers together may accompany them as they carry out Christ’s command, and may also commend their completed service to God as a devout sacrifice; and let them humbly intercede for any sin they may have committed through ignorance or human frailty.6

16The outgoing server shall say this verse: Blessed are you, Lord God, who have helped me and comforted me*. 17When this has been said three times, and the outgoing server has received a blessing, let the incoming server follow and say: O God, come to my aid; O Lord, make haste to help me*. 18This verse shall be repeated three times by all, and having received a blessing let him enter [his service]. The outgoing server is to receive this blessing from the priest: ‘O God, who have said: Come to me, all you who labor and are burdened and I ºwill refresh you,* refresh these your servants with an everlasting reward for their labors. Through [our] Lord.’ And the incoming server is to receive this blessing: ‘We beseech you, O Lord, help these your servants as they labor in the service of their brothers, and grant them perseverance without murmuring and

Dn 3:52, * Ps 86:17

Ps 70:1 *

CCM 248 ºMt 11:28 *

5. This passage implies that there was more than one Mass celebrated on solemn days. This fact, together with the com-ments on vv. 16-18, gives some indication of the degree of clericalization of western monasticism that had already taken place by the ninth century.

6. RCass. 37:3 (R Ben. 94:185); Conc. 44.5 (PL 103:1077A); cf. Inst. IV.19.2 (CSEL 17:60).

the perpetual reward for their personal toil. Through [our] Lord.’ Now the outgoing weekly server rightly says to the Lord: Blessed are you, Lord God, who have helped me, because the Lord himself helps man in his toil, and himself promises the reward of consolation to the laborer. And the incoming server rightly says to the Lord: O God, come to my aid, because he is entering a duty involving hard work, in which he has need of the Lord’s help, that is, the help of him who said to those willing to toil for him: Without me you can do nothing*. When he says Having received a blessing let him enter [on his service], this refers either to the prayer uttered beforehand by all the brothers, or to the petition gathered* by the priest.

CHAPTER 36

CONCERNING SICK BROTHERS

1Before all things and above all things care must be taken of the sick, so that they may really be served as Christ, 2for he said: I was sick and you visited me*; and: What you did for one of these least ones you did for me.* When he was asked: With what attitude must we minister to sick brothers?, blessed Basil replied: [We must do it] as if offering humble service to the Lord himself, who said: ‘When you did it for one of these my least brothers you did it for me.’ 1 And another father of monks says:

The author of compassion makes clear what kind of care there must be for those who are detained by infirmities when he says: ‘Whatever you want

* Jn 15:5

* collecta

* Mt 25:36* Mt 25:40

1. RBas. 36:interr. & 1 (CSEL 86:81-82); Conc. 45.9 (PL 103:1087AB).

Concerning Sick Brothers 395

396 Commentary on The Rule of Saint Benedict: Book Three

people to do for you, do you also likewise for them’.* Although this must be done in all things, this precept is to be observed especially in the care of the sick, because the Lord said: ‘I was sick and you came to me’. Therefore care must be procured for the sick as though this ministry were being ex-ercised in Christ’s presence. Because in fact whoever lavishes care on the sick for Christ’s sake, ministers to Christ in the sick.2

4But the sick on their part should consider that they are being served for the honor of God, and not sadden their brothers who are serving them with their superfluous demands. Blessed Basil says:º

It is helpful for preserving the affection with which we serve, if these sick ones who receive our services are such that the service ought deservedly be offered them, and not such as indulge the flesh and the belly. Let them rather be found worthy of approval in their love for God and for his Christ, and through their patience and the merit of their life deserve their brothers’ services, so that they may be held in esteem for the glory of God and the disgrace of the devil, as was holy Job.3

5Yet they must be patiently borne with, because from such as these is gained a more abundant reward. Blessed Isidore says: Those who are healthy must bear with the sick; but the sick should have no doubt that those who are healthy and working must be preferred to them.4 The healthy in body must be healthy in mind as well; for this reason it is appropriate for the healthy to bear the sick rather than be borne by the

Mt 7:12, * Lk 6:31

CCM 249 º

2. RWal. 15 (PL 88:1065CD); Conc. 45.25 (1092BC).3. RBas. 36 (CSEL 86:82); Conc. 45.9 (1087B). 4. Isid. Reg. 20 (PL 103:571C); Conc. 45.11 (1088A).

sick. For we must patiently bear the sick, so that when we are sick we may in turn be patiently borne by the healthy. During the time when they are sick let us by our serving seek an abundant reward from them, so that during the time when we are sick they also may by their serving seek an abundant reward from us. And so the apostle says: Bear one another’s burdens, and so you will fulfill the law of Christ.*

6Therefore let the abbot take the greatest care that they do not suffer any neglect. 7For these sick brothers let a separate room be set aside, and an attendant who is God-fearing, attentive and solicitous. Let the abbot take care that they have a separate room with all conveniences, so that those who are bearing suffering in weak flesh may not experience any exterior hardship.5 A sufficiently reliable and energetic person must be put in charge of the sick and those who are laboring under some disability. Let him both serve the sick with compassion, and keep the regular monastery discipline, and let him duly dispense what is appropriate to the sick.6 Let him also promptly prepare portions of tasty food, and attend on them with devoted ministry; from what they have over let him not commit fraud, nor secretly defile himself by unlawful eating.7 The sick should be cared for with such great mercy that they do not seek the sympathies of relatives or the delights of cities, but let the cellarer and prior foresee what they need. The sick themselves, however, are to be admonished with such great solicitude that not even the slightest word of ºmurmuring comes from their mouth; but let them in their sickness always give thanks to God with cheerfulness of mind and true compunction of heart.8 Let no one dare to visit them without the superior’s permission, and neither relative nor full-brother shall have the right to minister without the prior’s

On the Obedience of the Disciples 397

* Ga 6:2

º CCM 250

5. RWal. 15 (1065D); Conc. 45.25 (1092C-1093A). 6. RTarn. 21:1-2 (R Ben. 84:43); Conc. 45.19 (1091A). 7. Fructuos. RComplut. 10 (PL 87:1105A); Conc. 45.8 (1087A). 8. Fructuos. Rcomm. 7 (PL 87:1116BC); Conc. 45.24 (1092A).

398 Commentary on The Rule of Saint Benedict: Book Three

command.9 So as to safeguard our good name, we have been especially anxious about this: that no monk who is laid up by sickness should leave the monastery and be entrusted to his parents’ care, because we think that, rather than be purged of his sickness, he could incur defilement by seeing and hearing worldly spectacles.10

8Let the use of baths be offered to the sick as often as is expedient, but to the healthy, and especially the young, let it be granted less readily. Hence Saint Isidore says:

No monk is to go to the baths out of fondness for washing his body, but only by reason of the necessity caused by illness. If it is helpful as a remedy, this is not to be put off, nor is there to be any murmuring, because it is done not out of a longing for pleasure but only as a health-giving remedy.11 The use of baths as a healing remedy is to be applied with the utmost care. But to the healthy, and especially the young, let it be granted less readily.12

And so blessed Augustine says: A bath is in no way to be refused to the sick if necessity compels, but even if one does not want it, on the prior’s order it is to be taken, for health’s sake. But should a person himself want it, and perchance it is not advisable, his desire is not to be heeded.13

9Moreover, the eating of meat is to be allowed to the sick and the very weak14 for their recovery;

9. RPachom. Praec. 47 (PL 23:69D); Conc. 45.6 (1086AB). 10. 3RP 12 (PL 103:446B); Conc. 45.29 (1096A). 11. Isid. Reg. 20 (PL 103:571D); Conc. 45.11 (1088B). 12. RWal. 15 (PL 88:1065D); Conc. 45.25 (1093A). 13. Cf. Aug. Reg. 9 (PL 32:1383); Conc. 45.15 (1089A-1090A). 14. CCM: carnium esus infirmis omnino debilibusque. . . ; Migne:

carnium esus infirmis omninoque debilibus. . . . The que in either position is usually held to be an interpolation; see, e.g., Lentini, p. 310.

but when they are better, let all abstain from meat as usual. And so Augustine says:

Of course, just as the sick need to receive less so that they may not be overburdened, so once the sickness is thrown off they must be treated in such a way as to recover more quickly.15 But when they do recover their former strength, they should return to their happier and usual practice, which is so much more becoming to God’s servants the less they need. And let not pleasure keep them, now that they are active, where necessity had held them when they were sick. Those who have been stronger in enduring a sparing regime should consider themselves the richer, for it is better to need less than to have more.16

The abbot must make diligent inquiry to find out and establish the facts, so that ºno one may pretend to be sick on account of his fondness for eating.17 For someone who says he is sick and does not rise for the Work of God, but just goes on lying there, should not be taken to task; but at mealtime let him receive only juice and eggs or hot water, so that if he is pretend-ing he may be compelled to rise at least by hunger.18 But someone who declares that he is not able to work is likewise to be regarded as not able to eat, because it is a matter of justice not to be able to do either. But if, when it comes to working, we say, ‘We cannot’, let us also say ‘We cannot’ when it comes to eating.19 O wickedness of injustice! The head is tortured by pains because of work, and the belly is not tormented through being swollen with food.20

On the Obedience of the Disciples 399

º CCM 251

15. Aug. Reg. 5 (1380); Conc. 45.13 (1088C-1089A). 16. Aug. ibid.; Conc. 45.14 (1089A). 17. Cf. RM 28:17 (SCh 106:154); Conc. 45.26 (1093B). 18. Cf. RM 69:1-3 (SCh 106:296); Conc. 45.27 (1093C). 19. Cf. RM 69:21 (300); Conc. 45.27 (1094B). 20. Cf. RM 69:27 (SCh 106:300); Conc. 45.27 (1095A).

400 Commentary on The Rule of Saint Benedict: Book Three

10The abbot is to take the greatest care that the sick be not neglected by the cellarers and attendants; whatever is done wrong by his disciples concerns him as well. A certain master of monks says: The abbot should take such care of the sick as he hopes to receive from the Lord, in order that the sick may not experience any neglect either from the cellarer or from a minister.21 For it concerns the abbot that whatever is done wrong by his disciples be amended. But if it is not amended by him, the abbot is not acquitted from neglect of the fault.22

CHAPTER 37

CONCERNING OLD MEN AND CHILDREN

1Although human nature itself is drawn to mercy towards these times of life, namely, old men and children, still the authority of the rule should also provide for them. Here the word for ‘although’ is licet in place of quamvis. As if to say: Although human nature itself—the inmost part that is full of compas-sion—draws a human being naturally to mercy, so that he pities old men and children, still the authority of the rule should also provide for them. As to how it should provide, listen to what follows:

2Let their weakness always be taken into consideration, and the strictness of the rule in regard to food should certainly not be kept

21. RWal. 15 (PL 88:1065D); Conc. 45.25 (1093A). 22. ‘[A] culpae negligentia abbas non liberatur.’ It is tempting to

want to turn this as if it read a culpa negligentiae etc., although the given reading yields a tolerable sense.

in their regard, 3but let a kind consideration be shown them, and let them eat before the canonical hours. Blessed Isidore says:

Those who are worn out by bodily old age or lim-ited by the frailty of tender years, must not be ex-ercised by daily fasts, in case one who is growing old should grow disheartened before he dies, or a growing person ºshould fall before making any progress, and perish learning to do good.1

And so a certain other master of monks says:

Small children are to fast on Wednesday, Friday and Saturday, but only when the days are short, that is in winter; on the other days they shall take their meal at the sixth hour. On Wednesday, Friday and Saturday in summer, the children shall take their meal at the sixth hour; on the other days they shall dine at the third hour, because on other days their age makes them less strong and less able to endure. But we allow this relaxation only to those children who are under twelve years of age; one who is older shall be held to the practice of the adults. For small children, those advanced in age, and the sick, should with equal reason and by a just judg-ment enjoy a relaxation as regards mealtimes.2

Let them eat before the canonical hours. The canonical hours mean the ‘regular hours’. A canon means a ‘rule’.3 The canonical hours that he asks old men and children to ‘prevent’, that is, to anticipate as far as food and drink are concerned, are the sixth and ninth hours. He says Let them eat before the canonical hours, in other words, if the brothers eat at

Concerning Old Men and Children 401

1. Isid. Reg. 12 (PL 103:566AB); Conc. 46.6 (PL 103:1101A). 2. RM 28:19-26 (SCh 106:154-156); Conc. 46.2 (1097A-

1098A). 3. Isid. Etym. VI.16.1; PL 82:243A.

º CCM 252

402 Commentary on The Rule of Saint Benedict: Book Three

the sixth hour, they shall eat at the third; if the brothers eat at the ninth, they shall receive food at the sixth. But those old men who we know are quiet, simple, humble, obedient, and who frequently take their stand in prayer, and always have Christ in their mouth and bewail their sins, who depend not on their own but on their superior’s decision, completely abandon attachment to their kinsfolk and hold fast with all their mind to love of God and of neighbor, and who day and night meditate on the law of the Lord—these we order to be cared for like children with loving compassion, and to be honored like fathers.4

CHAPTER 38

ON THE WEEKLY READER

1Reading must not be lacking at the brothers’ meals. Reading must not be lacking while they are eating, so that while attending to sacred reading the brothers may, according to the apostle, eat their bread with silence.* For just as the body is refreshed with bodily food, so too ought the mind be refreshed with spiritual food.1 Therefore let them be silent as they sit at table. And each day at every season let a lesson be read while food is being taken, so that in both ways man may be re-freshed—the outer man with food, the inner with the Word of God—because it is written: ‘Not by bread alone does man live, but by every word of God’ *.2

2 Th 3:12 *

Lk 4:4 *

1. Cf. Isid. Reg. 10 (PL 103:564B); Conc. 47.7 (PL 103:1107A). 2. Aurel. Reg. 49 (PL 68:383A); Conc. 47.9 (1108A).

4. Cf. Fructuos. Rcomm. 8 (PL 87:1117B); Conc. 46.4 (1099B- 1100A).

ºNor anyone who picks up the book casually read there. Understand: Nor must anyone, nor should anyone venture. Casually means ‘suddenly and without preparation’. The reading, which has to be read to so many for their edification, must be carefully prepared, lest unprepared reading provide the hearers with nourishment that is not only not life-giving but even gives rise to harmful murmuring. Sacred reading must be done in such a way that, just as the food fills the bodies of those eating, so the reading may fill the hearts of those listening to it.

But let the one who is to read begin on Sunday. This incoming reader, after Mass and Communion, shall ask all to pray for him, that God may keep away from him the spirit of pride. It is reasonable that the reader should enter on his reading on the first of all days, and so perform for a whole week the task of reading he has begun. He must not begin this task without both his own prayer and that of the brothers. For in all things that monks have to do, the prayer of the brothers must constantly precede. For the prayer of good monks quickly penetrates heaven.* Therefore it is fitting that the reader ask all to pray for him, that God may keep away from him the spirit of pride, because from pride is born the arrogance of haughtiness, and unless the secret haughtiness of the mind goes before, the open boastfulness of [self-]praise does not follow.

3And let this verse be said three times by all in the oratory, he himself beginning: O Lord, you will open my lips, and my mouth will declare your praise.* 4And so, having received the blessing, let him enter on his reading. We must ask him to open our lips, since it was he who made the distribution of all languages in the first place. From the very one who made the tongues of infants eloquent we must ask for our lips to be opened and our hearts enlightened, so that the reader’s mouth may declare the duty of praising

On the Weekly Reader 403

º CCM 253

* Si 35:17[21]

* Ps 51:15

404 Commentary on The Rule of Saint Benedict: Book Three

him by whose mercy it recognizes it has been opened. The sentence: And so, having received the blessing, let him enter on his reading means: Having received a prayer from the brothers, and a collect of blessing from the priest, let him enter on his task of reading. If it seems right, this collect may be given in this way to the reader by the priest in front of the altar; at the end of Mass let him say: Turn away, we beseech you, O Lord, from this your servant, the spirit of pride, so that reading humbly he may grasp the sense and understanding of the reading. Through [our] Lord.

5And let there be complete silence, so that no one’s muttering or voice may be heard there, only the reader’s. There is a difference between simple silence and complete silence. Complete silence is when no voice and no muttering makes itself heart; simple silence is when they speak, but gently and quietly. Thus in the Gospel Martha called Mary quietly, saying: The Master is here, he is calling you.* About this latter silence the rule says: Monks should be zealous for silence at all times. About the former it says: At table and during the night let there be complete silence.*

º 6The brothers shall minister to one another in turn what is necessary for them as they eat and drink, in such a way that no one need ask for anything. 7But if something is needed, let it be asked for by the sound of some kind of sign rather than with the voice. Thus blessed Fructuosus says: If there is anything missing on the table, the one in charge should quietly ask for it by giving a sign and by movements of the head, and indicate to the server what needs to be brought in and what taken away from the table.3 Likewise somewhere else: If something is needed on the table, no one should venture to speak, but let him give a sign to the servers by means of a sound.4

Jn 11:28 *

RB 42:1 *

CCM 254 º

3. Fructuos. RComplut. 5 (PL 87:1102A); Conc. 47.8 (1107C- 1108A).

4. RPachom. Praec. 33 (PL 23:68D); Conc. 47.6 (1106A).

8And no one should presume in that place to ask a question about the reading or anything else, lest an occasion be given. Understand: Lest an occasion be given to the malign devil for tempting, and to the brothers for unnecessary speaking, as blessed Cassian says: Let holy readings be read to the brothers as they take their meal, on account of unnecessary and idle stories and especially disputes, which are wont to be stirred up frequently at the meal of people as they are eating.5

9Unless perchance the superior wishes to say something briefly for purposes of edification. Thus a certain master of monks says:

At table no one at all, apart from the abbot and one he himself may have ordered because of some common need, should venture to speak. But let all, as they earnestly give thanks to the Creator in their hearts, enjoy the freely given accustomed measure of food and drink.6 And: Let no one allow his eyes to wander here and there in his excessive curiosity to know how much another is eating, but let each one look in front of him.7

10The brother who is reader for the week shall receive a mixtum before he begins to read, on account of the Holy Communion and in case the fast be hard for him to bear. 11But he shall take his meal afterwards with the weekly kitchen servers and the attendants. When he says He shall receive a mixtum, this is understood as bread and wine together. For in many regions the simple bread and wine offered on the altar is called a mixtum. He

On the Weekly Reader 405

5. RCass. 36:1 (R Ben. 94:185); Conc. 47.10 (1108B); cf. Cas-sian Inst. IV.17 (CSEL 17:58; PL 49:174A-175A).

6. RWal. 9 (PL 88:1061CD); Conc. 47.14 (1112B). 7. RCass. 36:3 (as in n. 5); Conc. 47.10 (1108B); cf. Inst. IV.17

(CSEL 17:59).

406 Commentary on The Rule of Saint Benedict: Book Three

says On account of the Holy Communion, so that he may not, while clearing his throat, spit out anything of what he has received there.

12The brothers are not to read or sing in their order, but those [read] who edify the hearers. And so again a master of monks says:

The reader shall read in an orderly way, taking his time, so that the hearers, though occupied, may clearly recognize what it is they have to fulfill in their deeds. And if some things are ambiguous or obscure, they may understand them more easily since they are read more clearly.8

ºCHAPTER 39

ON THE MEASURE OF FOOD

1We believe that it is sufficient for the daily meal of both the sixth and the ninth hour in all months1 that there should be two cooked dishes, on account of individual weaknesses, 2so that he who cannot eat of the one may make his meal of the other. 3Therefore two cooked

CCM 255 º

8. RM 24:18-19 (SCh 106:126); Conc. 47.13 (1110C). The last sentence in the CCM text reads Et si qua sunt ambigua aut obscura, apertius lecta facilius intellegant (PL has intelligantur) which yields a rather different sense from that given by the critical edition of de Vogüé: . . . et ut, si qua sunt ambigua aut obscura, et apertius ea non intellegunt fratres, aut interrogatus a fratribus aut ultro aliqua abbas exponat.

1. CCM has omnibus mensibus where most editions give omni-bus mensis. For an interesting discussion of the phrase, see Lentini, pp. 327-328.

dishes should suffice for all the brothers; and if fruit or young legumes are available, let a third be added. And so Isidore says: In both seasons the meal shall consist of three dishes, namely of green vegetables and legumes, and if there is a third, of fruit.2 And so a certain master of monks says:

We believe that it is sufficient at the daily meal, whether at the sixth or the ninth hour, in all months, to have two cooked dishes and a third un-cooked dish with fruit.3 But on feast days, out of reverence for the sacred solemnity, their bodies are to be refreshed with several kinds of food, that is, with three or four courses; in such a way, however, that if there are several kinds of food, the amounts should be smaller, so that our bodies may be re-freshed with the necessary food, not harmed by excessive fullness. When the food is laid out on the table, no one is to eat the food before the signal sounds for the blessing. And when they hear the signal, let them ask for the blessing with one voice. The abbot shall comply, saying: May the Lord deign to bless [us]. We decree especially that no one should presume to give another any of his portion or receive anything from another, except the abbot and the prior to whom it has been entrusted by the abbot.4

4Let a pre-weighed pound of bread suffice for the day, whether there be one meal or both dinner and supper. 5But if they are going to have supper, let a third of this pound be kept by the cellarer, to be given back to them for supper. Hence the same master above-mentioned says:

On the Measure of Food 407

2. Isid. Reg. 10 (PL 103:565B); Conc. 48.4 (PL 103:1118B). 3. RM 26:1 (SCh 106:136); Conc. 48.9 (1120B). 4. RWal. 10 (PL 88:1062C); Conc. 48.10 (1122B-1123A).

408 Commentary on The Rule of Saint Benedict: Book Three

A half-loaf of bread weighing a pound should suf-fice per day for each of the brothers, in keeping with the example of the divine dispensation, when a crow had prepared half a loaf of heavenly bread for the servant of God, Paul, to eat every day.5 There-fore when they have a meal at the sixth hour, in summer or at other seasons, the cellarer shall with-hold in the cellar a third part of the Lord’s bread from everyone’s allowance; in the evening this shall be placed on the tables before the uncooked dish is brought in.6

The pre-weighed pound of bread he mentions is understood as weighed or ºbalanced beforehand. The above-mentioned word for a dish of food*, derives its name from the word for a thick pap made from meal or pulse*. For whether pulse is taken on its own, or something else of the same consistency is put with it, it is properly called a dish.7 Young legumes are understood as being the shoots of the same legumi-nous plants; when put together with vinegar and other fruits, they are suitable for eating.

6But if the work happens to be heavier, it shall be within the abbot’s power to decide—should it be expedient—to add something. And so Basil says:

Those who are in charge shall observe the rule which says: ‘Distribution was made to each accord-ing as he had need’.* Therefore he must anticipate each one, so that he may find the solace of a meal to match the heavy work.8 A person must abstain entirely from refreshments in quantities that foster vice; but the amount needed for food as demanded

CCM 256 º

pulmentum *

puls, pultis *

Ac 4:35 *

5. Cf. Hier. Vita S. Pauli primi eremitae; PL 23:25D-26A. 6. RM 26:2-3 (136); Conc. 48.9 (1120B). 7. Cf. Isid. Etym. XX.2.7; PL 82:707B. 8. RBas. 94:3 (CSEL 86:126-27); Conc. 48.14 (1125A).

by custom and age, the hardness of the work and the strength or weakness of the body, shall moderate the measure and quality of food.9

7Above all things avoiding overindulgence, and that a monk be not overtaken by indigestion, 8for there is nothing so contrary to everything Christian as overindulgence, 9as our Lord says: See that your hearts be not burdened by overindul-gence.* Overindulgence means unrestrained voraciousness. ‘Overindulgence’ * comes from ‘rich, uncooked food’ †. The heart is burdened by its rawness and the stomach is made to suffer from indigestion.10 And so there also follows And that a monk be not overtaken by indigestion, that is, the belly’s inability to carry food away. Indeed the Lord says about overindulgence: See that your hearts be not burdened by overindulgence and drunkenness, and so forth. It is of no use whatever to a monk, and contrary to every good work, for his belly to be filled and weighed down with food,11 because in the case of one who eats too much food, the more the belly is fed, the more the mind’s perception is blunted.

10As for younger boys, they shall not receive the same quantity of food as their elders, but less, sparingness being observed in all things. And so a master says: For those less than twelve years old less than a pound of bread per day should suffice.12 Quantity means ‘smallness or greatness’; the word comes from the measure that answers the question: ‘How much is there?’ It shows that there is either more or less.13 Sparingness is temperance, the name coming from the verb ‘to spare’.

On the Measure of Food 409

* Lk 21:34* crapula

† cruda epula

9. RBas. 9:1-2 (46); Conc. 48.16 (1127B). 10. Etym. XX.2.9 (as n. 7). 11. RBas. 9:8 (CSEL 86:47); Conc. 48.16 (1127D-1128A). 12. RM 26:14 (SCh 106:138); Conc. 48.9 (1121B). 13. Cf. Etym. I.7.19; PL 82:83C.

410 Commentary on The Rule of Saint Benedict: Book Three

º 11Let everyone, except the sick who are very weak, abstain completely from eating the flesh of four-footed animals. And so Aurelius says: Meat should never be taken as food. No chickens or birds of any kind should be served up in the community; they shall be provided only for the sick, and only they shall be allowed to receive them.14 And Fructuosus says:

Leave to taste or eat meat is not to be granted to anyone, not because we consider a creature of God unworthy, but because abstinence from meat is thought to be useful and suitable for monks. Mod-eration and compassion, however, are to be kept in regard to the needs of the sick and of those setting out on a long journey, and so both the sick and those sent on a long journey should be sustained by the eating of fowl. But if they are expected by a prince or a bishop, let them not be afraid to have a taste of something on account of the blessing and for obedience’s sake, while for the rest observing in themselves the customary restraint. But if a monk violates this and presumes, contrary to the sanction of the rule and ancient usage, to eat meat, he shall undergo confinement and penance for a space of six months.15

The words The sick who are very weak refer to the one person only, not to two different ones, as many think. Therefore a ‘weak sick person’ refers to one who, having been oppressed by a long and severe ill-ness, has been reduced to a state of weakness; for his restoration a meat diet is to be used.

CCM 257 º

14. Aur. Reg. 51 (PL 68:393A); Conc. 48.7 (1119B-1120A). 15. Fructuos. RComplut. 5 (PL 87:1102BC); Conc. 48.11 (1123

BC).

CHAPTER 40

ON THE MEASURE OF DRINK

1Everyone has his own gift from God, one in this way, another in that.* When he says one in this way, another in that, he means that one person has from God a greater gift of abstinence, while an-other has a lesser. And therefore their food and drink are to be regulated with great caution, in case while a person who needs less is exercising moderation, one who needs more is suffering scarcity and need. And so there follows:

2And therefore it is with some scrupulosity that we determine the measure of other men’s sustenance. Scrupulosity means ‘sadness and anxiety, solicitude and uneasiness of mind’.1 º

3But having regard for the feebleness of the sick, we believe a hemina of wine per day is sufficient. 4But those to whom God grants the strength to abstain should know that they will have their own reward. Here he says The feebleness of the sick, not meaning the body’s illness but the mind’s inability. For the body is not able to observe abstinence outwardly unless the mind has given its interior consent to abstain. There are many who could abstain because of the health granted them, but they are not able to because of the feebleness of their mind. A hemina of wine weighs one pound, and when doubled makes a sextarius [a pint].2

5But if the local requirements and work or the heat of summer call for more, the decision shall lie with the superior, every care being

* 1 Co 7:7

º CCM 258

1. Cf. Isid. Etym. XVI.3.5; PL 82:563A. 2. Ibid. 26.5; 594A.

411

412 Commentary on The Rule of Saint Benedict: Book Three

taken that satiety or drunkenness not creep in. And so Ferreolus says:

I think it unnecessary for a monk to be reminded forcibly about drunkenness, since if he receives even a small amount of wine he turns aside from the mortification of the body that has been laid on him.3 And therefore if a monk happens at any time to seem drunk—it is shocking to say this!—blaz-ing against him and full of anger I order that he be suspended for thirty days from drinking wine, so that in this space the soul may be emptied, by the process of digestion, of the infusion allowed it.4

6Although we read that wine is by no means a drink for monks. Listen to where blessed Benedict read this written down. A certain ancient amongst the Fathers says:

Meat and wine, or intoxicating drink, must be re-jected and not received by monks; the world has been crucified to them for Christ’s sake, and they to the world. And there is no holiday for a monk upon the earth, except infrequently, at the arrival of brothers as though of Christ; then food should be more appetizing, for charity’s sake.5

But since in our times monks cannot be per-suaded of this, let us at least agree to drink spar-ingly and not to satiety, 7because wine makes even the wise apostatize.* To apostatize means ‘to depart Si 19:2 *

3. RFerreol. 39 (PL 66:975B); Conc. 49.4 (PL 103:1131B- 1132A).

4. RFerreol. 39 (975D); Conc. 49.4 (1132B). 5. Rcuiusd. 11 (PL 66:990B); Conc. 48.17 (1128C-1129A).

Since the Regula cuiusdam dates from the seventh century, Sma-ragdus is mistaken in citing it as the source of Benedict’s reading that ‘wine is by no means a drink for monks’.

from the way of justice’, ‘to go over from the faith’, ‘to go backwards and walk crookedly, away from the good’. But pay careful attention to how wine makes the wise apostatize. For Noah, a wise, holy and very old man, whom such huge masses of water had not overcome, was overcome by a little wine and, while in a drunken sleep, was stripped naked.* Wine made the patriarch Lot apostatize, when contrary to nature he shamelessly had intercourse with his daughters.* Therefore if the drunkenness of wine has not spared holy and eminent men, how much more will it over-come a poor weak monk?

º 8But where the local circ*mstances require that the aforesaid measure cannot be found, but much less or nothing at all, let those who live there bless God and not murmur. For since the apostle writes to the sick Timothy: ‘Use a little wine for your stomach’s sake and your frequent infirmities’ *, let the monks receive as much wine per day as is offered by command and arrangement of the abbot in keeping with the monastery’s abilities; and they should not look for any more.6

9This admonition we give above all: that they refrain from murmuring. It is becoming for monks to refrain from murmuring, in case they perish by murmuring, as did those who murmured in the desert*,7 and in case they lose the name of God’s children and receive another name, according to the apostle, that is, ‘murmurers, complainers’*, ‘enemies of God’*.

On the Measure of Drink 413

* Gn 9:21

* Gn 19:33-35

º CCM 259

* 1 Tm 5:23

* 1 Co 10:10

* Jude 16

* Rm 1:30

6. RFerreol. 39 (975BC); Conc. (1132A). 7. Cf. Fructuos. Rcomm. 5 (PL 87:1114D); Conc. 49.2 (1131B).

CHAPTER 41

AT WHAT HOURS MEALS ARE TO BE TAKEN

1From holy Easter until Pentecost the brothers shall dine at the sixth hour and take supper at a late hour. And so blessed Isidore says:

These are the monks’ festivals, on which the fasts come to rest: In the first place, the venerable day of the Lord, dedicated to the name of Christ; just as it is solemn on account of the mystery of his resur-rection, so too among all his servants will it retain the festal character of a banquet by its votive joy. Likewise from the first day of Easter until Pente-cost, that is for fifty continuous days, the fast was abolished by the holy Fathers on account of Christ’s resurrection and the coming of the Holy Spirit, so that these days may be celebrated, not by the figure of hard work, which is what the time of Lent signi-fies, but by that of quiet joy, the fasts being relaxed.1

And so Cassian says: From the Saturday evening which shines on the Lord’s day, until the evening of the Sunday itself, and for the whole fifty days, the Fathers’ ordinances have decreed that there be no genuflecting or keeping the rule of fasting.2 When he said Let them take sup-per at a late hour, he put ‘at a late ºhour’ instead CCM 260 º

1. Isid. Reg. 11 (PL 103:565BC); Conc. 50.3 (PL 103:1139AB). CCM: in quietae laetitiae laxatis ieiuniis celebrentur; PL has quiete laetitiae. I have translated it as though figura, used shortly before in in figura laboris is—awkwardly—to be understood with quietae laetitiae, leaving laxatis ieiuniis as an ablative absolute.

2. RCass. 4:1 (R Ben. 94:172); Conc. 50.7 (1144A); cf. Cassian, Inst. II.18 (CSEL 17:31).

414

of ‘late’, just as ‘at eventide’ can be used instead of ‘in the evening’. Supper [cena] is so called from the com-munion of those who are eating. For the greek word for ‘common’ is cenon.3 Hence the word cenaculum [supper-room] comes from the community that exists between those who are eating,4 and cenobium [mon-astery] from the community that exists among those who are living.5

2But from Pentecost for the whole of the summer, if the monks do not have work in the fields or the excessive heat of summer does not trouble them, let them fast on Wednesday and Friday until the ninth hour. And so Isidore again says: The second fast, a daylong one, begun the second day after Pentecost, extends until the autumn equinox, for three days a week that is, on account of the heat of the summer sun.6 And Fructuosus says: From Easter until Pentecost they are to take their meal at the sixth hour; from Pentecost until the eighteenth of the calends of October the all-day fasts are to be kept.7

3On other days let them dine at the sixth hour; 4if they have work in the fields or the summer heat is excessive, this dinner at the sixth hour should continue; it is a matter for the abbot’s foresight. ‘Dinner’* gets its name from the process of preparing the meal.8 He says that dinner at the sixth hour should continue, that is, it should take place at that time daily, without interruption. The fasts are to be relaxed in summer time on account of the tiring nature of the work and the degree of heat. ‘To

At What Hours Meals Are to be Taken 415

* prandium

3. Cf. Isid. Etym. XX.2.14; PL 82:708A. 4. Cf. ibid. XV.3.7; 542AB. 5. Cf. ibid. XV.4.6; 544B. 6. Isid. Reg. 12 (PL 103:566A); Conc. 50.4 (PL 103:1140B). 7. Fructuos. RComplut. 17 (PL 87:1107D-1108A); Conc. 50.5

(1141A). 8. Cf. Etym. XX.2.11; PL 82:707C.

416 Commentary on The Rule of Saint Benedict: Book Three

continue’ * means ‘to do daily’,† ‘to double or repeat’, and ‘to do without intermission’.

5And let him temper and arrange everything in such a way that souls may be saved and the brothers may do what they do without just murmuring. All the shepherd’s shrewdness and care must daily tend towards this: that the souls of his sheep may be saved and that they may be richly fed with sacred virtues and on eternal pastures. And what the sheep do, let them do without just murmuring. ‘Just murmuring’ means that which is done by monks, not voluntarily or without cause, but reluctantly and under compulsion; the just murmuring of one person occurs after being stirred up by an evil done by or to another. The just murmuring of monks usually arises from the unjust oppression of teachers, as blessed Gregory says: The earth cries out against its possessor, when the Church justly murmurs against its shepherd.9

º 6But from the thirteenth of September until the beginning of Lent they shall take their meal at the ninth hour. The question arises: How is it that here he says they must fast daily from the thirteenth of September, when in the forty-eighth chapter he is going to say From Easter until the first of October . . . after Sext on rising from table let them rest?* It is explained in this way: If they have work in the fields or grape-picking in the vineyards where they are personally occupied, they should take their meal at the sixth hour until the first of October; but if they do not have such work, the general fast should begin on the thirteenth of September.

7But in Lent until Easter let them take their meal in the evening. Isidore again says: The first fast is the daily fast of Lent; in this season a greater observance of abstinence shall prevail among the monks, when they abstain not only from lunch but also from wine and oil.10 Monks

continuare *cotidie agere †

CCM 261 º

RB 48.3,5 *

9. Greg. Hom. ev. I.17.8; PL 76:1142D. 10. Isid. Reg. 12 (565D-566A); Conc. 50.4 (1140B).

base their practice of taking their meal in the evening on the example of the Lord himself, who, we read, did not have dinner but supper,11

when Scripture says: ‘When evening came, Jesus reclined at table with the twelve apostles, and while they were having supper he said to them’ *. It has been laid down that the fast is to be broken every day at the ninth hour, so that something more ex-tended may be added in the days of Lent, that is, they fast till the evening.12

8Vespers should be celebrated at such a time that they do not need the light of a lamp while eat-ing, but let everything be accomplished in day-light. 9In fact at every season the hour, whether for supper or for the daily meal, should be so arranged that everything takes place by day-light. Everything must be accomplished, completed and finished by daylight, so that the light of a lamp is not needed and everything is done carefully and with moderation at the proper hours, and so that rising during the night with greater speed and alacrity they may fulfill the prophet’s word of exhortation: During the night lift up your hands to the holy place and bless the Lord.* When he says Whether supper, understand: Whether there be supper. Supper refers to the meal taken after lunch, at times when the brothers have two meals. The hour for the daily meal here means: when having completed the fast they take a meal only once, in the evening.

* Mt 26:20-21

* Ps 134:2

At What Hours Meals Are to be Taken 417

11. Cf. RM 28:6 (SCh 106:152); Conc. 50.8 (1145A). 12. RM 28:7-8 (152); Conc. 50.8 (1145A-1146A).

ºCHAPTER 42

THAT NO ONE IS TO SPEAK AFTER COMPLINE

1Monks should be zealous for silence at all times, but especially during the hours of the night. And so we read elsewhere:

A series of texts from Scripture shows clearly that the rule of silence is to be kept all the time, when through the prophet it says: ‘The service of justice is silence’ *; and: ‘Set, O Lord, a guard over my mouth, and a door round about my lips’ *.1

Therefore as soon as Compline is finished let silence reign among the brothers, and let them settle them-selves on their beds in such wise2 that no one speaks to another.3 We must keep silence after Compline so that we may deserve to say for the first time at the Night Office: ‘Lord, you will open my lips, and my mouth shall declare your praise’ *; that is, that we may ask the Lord to open our lips during the Night Hours, lips he had closed with his guard at Compline.4

2And therefore at every season, whether of fast or non-fast days, 3as soon as they have risen from supper5 let them all sit together, and let

CCM 262 º

Is 32:17 *Ps 141:3 *

Ps 51:15 *

1. RWal. 9 (PL 88:1061B); Conc. 51.8 (PL 103:1150BC). 2. Cf. RM 30:12-13 (SCh 106:164); Conc. 51.7 (1149AB). 3. RO 44:1 (Benedictina 23:271); Conc. 51.5 (1149A). 4. RM 30:14-15 (164); Conc. 51.7 (1149B). 5. Smaragdus omits the first part of v. 3: Si tempus fuerit prandii,

‘If it be a time when lunch is taken’. Lentini (p. 352) remarks on the significance of these words for establishing what Saint Benedict intends by the expression dies or tempus prandii.

418

one of them read the Conferences or the Lives of the Fathers, or at any rate something that may edify the hearers,

but not the Heptateuch or the

Books of Kings, because it will not be helpful for weak minds to hear this Scripture at that hour; but they are to be read at other times. When he says Or at any rate something that may edify the hearers, he is understood to have been speaking about the homilies of the Fathers, in which we find written plenty of things to edify the hearers, and cer-tainly about the exposition of Catholic books made by orthodox men, in which holy doctrine abounds for monks who are sufficiently holy. But when he says But not the Heptateuch or the Books of Kings, we must pay careful attention to what follows. He says Because it will not be helpful for weak minds to hear this Scripture at that hour. At no time are sincere, sound, and sharp minds forbidden to read the Heptateuch or Kings or any history whatever of the divine Scriptures, because they are able to distinguish in them various figures and senses, and derive from them in their reading an example of salvation. But he rightly forbids those who are not able to draw from them a spiritual understanding to read the Heptateuch or Kings at that hour. At ºthat time each person needs to be edified by the divine word and then proceed to the office of Compline, and then go to his bed edified. For the rest, they are to be read at other hours, either in the presence of everyone at their due time in the church, or else each one must read them in school as part of their learning to read.*

5But if it is a fast day, having said Vespers and after a short interval they shall proceed to the reading of the Conferences, as we have said; 6and when four or five pages have been read, or as much as time permits, 7while all are coming together in the delay provided by the reading, in case someone was occupied in some task

That No One is to Speak After Compline 419

º CCM 263

* pro legendi doctrina

420 Commentary on The Rule of Saint Benedict: Book Three

entrusted to him. A ‘conference’ means a ‘bringing, speaking and chatting together’, in which while some bring questions about the divine Scriptures, others bring suitable answers, and in this way things that had long remained hidden become open and manifest to those taking part in the conference. When he says In case someone was occupied in some task entrusted to him, understand: Let him come. ‘Entrusted’ means ‘committed, commended’. And so there follows:

8And so when all are assembled let them say Compline. Here he does not make an exception for the abbot, or the prior, or the deans, who sometimes at this hour, while others are singing in church, devote themselves to drinking or telling stories or giving and receiving counsel. But he orders absolutely everyone to come together during this delay provided by the reading of the Conferences, and orders all to sing Compline together.

And when they come out from Compline, no permission is to be given to anyone to do any further talking. 9But if anyone is found transgressing this rule of silence, let him undergo severe punishment, 10unless a need of the guests occurs, or perchance the abbot gives someone an order. 11But this is to be done with the utmost gravity and the most becoming restraint. Somewhere else as well we find it written:

From the time of Compline, when the prayer ‘For going to sleep’ is being said, no one at all shall presume to speak unless some great need of the monastery calls for it. The one who does this speak-ing shall be the one ordered to by the abbot, and also by the prior, who carries the burden of caring for others.6

6. RWal. 9 (1061C); Conc. 51.8 (1151A-1152A).

ºCHAPTER 43

OF THOSE WHO ARRIVE LATE AT THE WORK OF GOD

OR AT TABLE

1As soon as the signal is heard at the time for the Divine Office, leaving everything they had in hand let them run with the greatest haste, 2yet with gra-vity, so that there be no grounds for buffoonery. 3Therefore let nothing be preferred to the Work of God. And so a certain master of monks says:

Whenever in the hours of the day or of the night the signal sounds for the Work of God, they must rise immediately with the greatest haste as if the king’s herald were sounding his trumpet, leaving behind every work they had in hand, so that noth-ing may be preferred to the Work of God. The mind attentive to the herald’s sounding and intent on the Work of God should, with all gravity and meekness run and make haste to intone the glory of his majesty and give thanks for his compassion.1

And Cassian says:

Therefore when the sound of the signal for these prayers is heard, the monk must leap up with such speed that—not to mention other crafts—he who is practicing the art of writing, at the very moment when the sound of the signal reaches his ears, does not venture to complete a letter he has begun.2

And another master says: When the signal in the oratory has been struck, immediately all on hearing

º CCM 264

1. RWal. 8 (PL 88:1060D); Conc. 52.34 (PL 103:1164B). 2. RCass. 16:1 (R Ben. 94:178); Conc. 52.26 (1162B); cf. Cas-

sian Inst. IV.12 (CSEL 17:54).

421

422 Commentary on The Rule of Saint Benedict: Book Three

it, before they begin to run, are to make the sign of the cross on their forehead and answer: Thanks be to God.3

And then

those working are to throw down their work, crafts-men to lay aside their tools; writers are not to com-plete a letter, the hand of every brother is to abandon what it was doing, the foot shall hasten immedi-ately, with gravity, to the oratory, the mind to God, so that they may soon come together for the first prayer. Let the crowd of brothers as they enter the oratory swarm like bees to honey, so that the place of the holy oratory, heretofore quiet, may be filled all at once with the cries of the psalms. 4

4But if at Vigils anyone comes after the Glory be following Psalm 94, which for this reason we wish to be said very slowly and protractedly, he should not stand in his rank in choir, 5but let him stand last of all, or in a place apart which the abbot has appointed for such negligent per-sons, so that they may be seen by him and by all, 6until such time as, the Work of God being finished, he does penance with a public satis-faction. 7The reason for ºour determining that they should stand in the last place or apart is, that being seen by all they may amend for very shame. And so Cassian says:

In the night prayers a late arrival is allowed up to the second psalm. But once the psalm is finished and before the brothers bow down for prayers, he should hasten to join and mingle with the com-munity. But if he is even a little later, when Vigils

CCM 265 º

3. RM 54:5 (SCh 106:258); Conc. 52.12 (1157AB). 4. RM 54:1-4 (256-258); Conc. 52.12 (1157A).

are finished let him not fail to ask pardon for his negligence, as we have said above, bowing down with true humility;5 that is, let him be ordered to stand in the last place, which has been designated for such negligent ones, and wait there with shame and fear, and after the completion of the Office, make satisfaction with lengthy penance in front of the assembly of the brothers as they go out.6

8For if they remain outside the oratory, there will perhaps be such a one as will go back to bed and sleep, or at least sit down outside and spend the time in gossip, and an occasion is given to the evil one; 9but let them go inside so that they may not lose the whole lot, and may amend for the future.

Elsewhere also we read:

They are not to be segregated outside at all, in case being overcome by drowsiness they go to sleep, or in some matter the evil enemy be given an oppor-tunity to draw near. And in fact, if he takes his place inside he does not lose the whole of what he had begun, and he is subdued by shame and fear when he is seen by all. And when at the end of the Office the rest go out, he is to take his place in the church and sing twelve psalms above the appointed number for his late-coming. But if he misses the whole Office, especially during the hours of the night when no other work needs doing, he is to be condemned to an extra penance.7

10At the Day Hours, one who does not ar-rive for the Work of God after the verse and the Glory be of the first psalm said after the

Of Those Who Arrive Late at the Work of God or at Table 423

5. RCass. 17:3-4 (as in n. 2); Conc. 52.27 (1162C); cf. Inst. III.7.2 (CSEL 17:41).

6. RWal. 8 (PL 88:1060D); Conc. 52.34 (1165A). 7. RWal. 8 (1060D-1061A); Conc. 52.34 (1165A-1166A).

verse, in keeping with the law we laid down above, let them stand in the last place 11and not presume to join the choir of those singing the psalms until they have made satisfaction, unless perhaps the abbot gives permission by grant-ing pardon. 12Even so the guilty one is to make satisfaction for this. And so Saint Fructuosus says: At the day prayers one who does not arrive for the first psalm should not make bold to enter the oratory with the rest, but will be assigned to do penance.8 And Cassian says:º

But if anyone does not arrive before the first psalm begun is finished, he should not make bold to go further into the oratory among the brothers who are singing the psalms; but let him stand outside and wait at the door until, after the psalms are finished, the community disperses. Then lying on the ground let him by humble penance for his negligence and late-coming, in everybody’s presence, ask and receive pardon from the abbot. But if he disdains to make satisfaction, he shall not be allowed to join the brothers for prayer.9

When he says Even so the guilty one is to make satisfaction for this, we take this to mean that he is received in choir by permission of the abbot on the understanding that after the psalmody is over, being still guilty, he makes satisfaction for the negligence he has committed until he receives pardon from the abbot, and full and peaceful remission follows.

13But one who does not arrive at table before the verse so that all may say the verse and the prayer together and all sit down at table together, 14one who through his own negligence or fault does not arrive shall be reproved for

CCM 266 º

8. Fructuos. RComplut. 18 (PL 87:1108A); Conc. 52.15 (1159B). 9. RCass. 17:1-2 (as in n. 2.); Conc. 52.27 (1162BC); cf. Inst.

III.7.1 (CSEL 17:41).

424 Book Three of the Commentary

this up to the second time. 15If he still does not amend, he shall not be admitted to a share in the common table, 16but shall eat alone separated from the company of all, and let his portion of wine be taken away until he makes satisfaction and amendment. 17And one who is not present for the verse said after the meal shall undergo similar treatment. And so a certain master of monks says:

Those who are not present for the antiphon and verse before the meal shall eat and drink apart, without a sign of the cross and without a blessing being given or received, and without conversing with anyone. He who has not spoken with God before the meal is deservedly obliged to eat without human converse. But one who is not present for the verse after the meal shall receive the same punishment as the one who has not spoken with God before the meal. However, these reproofs and excommu-nications are established only for those who are late through willful negligence, who are not engaged in necessary business.10 For those who are occupied for the monastery’s benefit are absent for a worthy cause, and are to be remembered by those present in the oratory.11

And Isidore says: One who comes late to table should either do penance or return fasting to his work or to his cubicle.12 And Basil says: If someone though able has not taken pains to arrive, he should confess his fault of negligence and remain without food until the time when they gather for food on the next day.13

Of Those Who Arrive Late at the Work of God or at Table 425

10. RM 73:8-12 (SCh 106:308-310); Conc. 52.13 (1158AB). 11. RM 73:15 (310); Conc. 52.13 (1158B). 12. Isid. Reg. 10 (PL 103:564A); Conc. 52.21 (1161A). 13. RBas. 97:2 (CSEL 86:129); Conc. 52.23 (1161C).

426 Commentary on The Rule of Saint Benedict: Book Three

º 18And let him not presume to take any food or drink before the appointed hour.14 And so Fructuosus says: Let none of the monks presume to break the fast or dare to taste and touch anything that has to do with drinking and eating before they take their meal in common with the rest, or after their meal. And let no one presume to hide away and keep anything secretly for himself.15

And Cassian says:

This too is to be guarded against in every way: no one should presume to eat anything however small outside the meal, before or after the hour at which all the brothers eat in common, so that it is a sac-rilege not only to taste but even to touch the fruit in season lying under the trees.16 He who tastes anything either secretly or outside the ordinary meal shall undergo the sentence of excommunication.17

19But if anyone is offered anything by the superior and refuses to accept it, come the time when he wants what he has previously refused, or something else, he should receive nothing at all until he has made fitting amends. This is an example of hyperbaton: arranged another way, this is how it can be understood: If anyone is offered something by the superior and refuses to accept it, when he wants—understand to accept—it, he should either receive what previously he has refused, or nothing at all. And so blessed Basil says:

CCM 267 º

14. The CCM text omits quis in v. 18. PL has Nec quis- quam. . . .

15. Fructuos. RComplut. 5 (PL 87:1102CD); Conc. 52.17 (1160A).

16. RCass. 35:1-2 (R Ben. 94:185); Conc. 52.29 (1163AB); cf. Inst. IV.18 (CSEL 17:59).

17. Isid. Reg. 10 (PL 103:564D); Conc. 52.21 (1161B). This quotation from Isidore does not feature in the Migne text of Smaragdus.

What has here been said about food can also be kept in the same form concerning everything that pertains to the body’s needs.18 Therefore, such a one as refuses to accept what has been offered does not deserve to receive it even if he asks for it, until the one in charge tests him; and if he sees that the mind’s vice has been cured, then he will also give him what is required for the body’s needs.19

ºCHAPTER 44

HOW THE EXCOMMUNICATED ARE TO MAKE SATISFACTION

1Those who are excommunicated from the oratory and from table for grave faults, at the hour when the celebration of the Work of God is being concluded in the oratory, let him lie prostrate before the door of the oratory saying nothing, 2but just lying there with his head on the ground, prostrate at the feet of all as they come out of the oratory. 3And let him do this until such time as the abbot judges he has made satisfaction. We have already said above what the more serious faults are. As Isidore says, their meal is to be only bread and water in the evening. Their clothing is to be either a thin covering or perhaps sackcloth; their bed either the bare earth or perhaps a rush-mat on the earth.1 And so a certain master of monks says:

º CCM 268

Of Those Who Arrive Late at the Work of God or at Table 427

1. Cf. Isid. Reg. 17 (PL 103:569D); Conc. 33.2 (PL 103:1012A- 1013B).

18. RBas. 95:4 (CSEL 86:127-28); Conc. 52.24 (1162A).19. RBas. 96:1 (128); Conc. 52.25 (1162AB).

428 Commentary on The Rule of Saint Benedict: Book Three

But a brother who has committed a grave fault is to be excommunicated from both, that is, from the oratory and from table; he shall not obtain the su-perior’s pardon unless, prostrate before the threshold of the oratory, in the interval during which they pause in the psalms of the hours, with tearful voice he make satisfaction to God and to all, having promised amendment.2

4When he comes at the abbot’s order, let him cast himself at the abbot’s feet, then at the feet of all, so that they may pray for him. 5And then if the abbot so orders, let him be received back in choir in the order the abbot shall decide. 6Even so he shall not presume to intone psalm or reading or anything else in the oratory, unless the abbot again gives the order. 7And at all the hours, when the Work of God is being completed, he is to cast himself on the ground in the place where he is standing, 8and so make satisfaction until the abbot again gives the order to rest from this satisfaction. And so Isidore says: The satisfaction of delinquents is this: having completed the time of penance let him come when he is called, lie prostrate on the earth, rise from the ground when ordered by the abbot, and while rising ask pardon from all for his negligence, so as to obtain forgiveness after the severity of this correction.3

º 9But those who for light faults are excommunicated only from table are to make satisfaction in the oratory; until the abbot’s order 10let them do this, until he gives a blessing and says: That is enough. The blessing referred to means, May the Lord forgive you; when he says, That is enough, what is meant is the satisfaction done for this fault.

CCM 269 º

2. RM 13:62-63 (SCh 106:44-46); Conc. 33.4 (1014A). 3. Cf. Isid. Reg. 17 (569C); Conc. 33.4 (1011B-1012A).

CHAPTER 45

ON THOSE WHO MAKE MISTAKES IN THE ORATORY

1If anyone makes a mistake while reciting a psalm, responsory, antiphon or reading, unless he humbles himself there before all by a satisfaction, he shall undergo a greater punishment, 2since he refused to correct by humility what he did wrong through negligence. 3But children for such faults are to be whipped. When he says Let him undergo a greater punishment, understand: than if he had humbled himself there before all. But when he says Children for such faults are to be whipped, understand: unless they humbled themselves there before all. This concerns those who rarely make a mistake. But those who make frequent mistakes and, though often reproved, do not amend, even if they do humble themselves there they are to be whipped, so that they may amend and no longer make frequent mistakes.

CHAPTER 46

ON THOSE WHO COMMIT FAULTS IN ANY OTHER

MATTERS

1If anyone while engaged in any work what-ever—in the kitchen, in the cellar, in serving, in the bakery, in the garden, in some craft, or in any place whatever—does something wrong

429

430 Commentary on The Rule of Saint Benedict: Book Three

2or breaks or loses something, or transgresses in any other way in any other place, 3and does not come immediately before the abbot and the community and make satisfaction of his own ac-cord and own up to his fault, 4when it becomes know through someone else he shall undergo a more severe correction. And so Cassian says: If anyone breaks or loses something, he shall not wipe our his negligence otherwise than if, in the presence of all the brothers and prostrate on the ground, he humbly beseeches God until such time as he is released by the abbot’s prayer.1 For the above-mentioned cases of negligence

are to be weighed according to their own proper measure, and must be corrected according to the age of the delinquents, be it tender, elderly, ºor that of manhood. But if someone falls in these matters of negligence and immediately makes a confession to the abbot and prior, and it is ascertained that what happened did so by accident and was not voluntary, let it be sufficient for him to amend his wrongdoing with a satisfaction that wins pardon. However, if it is made known not by his own confession but by another person’s report, he shall undergo penance according as the magnitude of the fault demands.2

5But if the cause of the soul’s sin lies hidden, he should make it known only to the abbot or to spiritual seniors, 6who know how to care for their own and others’ wounds, without expos-ing and making them public. But we strongly urge that

if a brother commits any of the major faults which lead to the soul’s greater condemnation, let him manifest it in private to his abbot by an unadorned

CCM 270 º

1. RCass. 39:1 (R Ben. 94:186); Conc. 36.2 (PL 103:1026A); cf. Cassian Inst. IV.16.1 (CSEL 17:57).

2. RWal. 16 (PL 88:1066AB); Conc. 36.3 (1027AB).

confession, lest while at this time he feels ashamed to disclose his heart’s fault, along with the guilt of his fault he hide within him the devil’s face.3

CHAPTER 47

ON SIGNALING THE HOUR FOR THE WORK OF GOD

1It shall be the abbot’s responsibility to an-nounce the hour for the Work of God, day and night. He shall either do this personally, or en-join this charge on such a careful brother that everything may be carried out at the proper times. And so a certain Father says:

Whoever has been ordered, that is, the person who because of his careful and untiring attitude has been found suitable for this work, must look after the times for the cursus [Divine Office] according to the ab-bot’s arrangement, so that the Work of God may not be delayed;1 [who] shall not presume to rouse the brothers for Vigils at any hour he likes, [but] shall invite the whole community to the duty of prayer in such a way that he may not be found careless in ei-ther matter, that is, he shall neither through being oppressed by sleep go beyond the appointed hour of the night, nor in his haste anticipate it.2 But if on

1. RWal. 9 (PL 88:1061A); Conc. 54.11 (PL 103:1174A). 2. RCass. 11:1.2.3. (R Ben. 94:175); Conc. 54.4 (1170A-

1171A); cf. Cassian Inst. II.17 (CSEL 17:31).

431

3. RWal. 16 (1061A); Conc. 36.3 (1027B-1028A).

432 Commentary on The Rule of Saint Benedict: Book Three

any occasion he deviates from the right order, so that the hours are not kept according to their order, he shall be condemned to an extra penance.3

º 2Those so commanded shall intone the psalms and antiphons in their order after the abbot. 3No one should presume to sing and read unless he can fulfill this duty to the edification of the hearers. 4But this should be done with humility and reverence, and by one the abbot has so ordered. When he says They shall intone in their order after the abbot, he does not mean the order of their entry, but he is speaking of those who have a command from the abbot and can do this task well; of them he said earlier The brothers are not to read or sing in their order, but [only] those who edify the hearers.* And just as they must do this in an orderly way, so too they must do it carefully and with humility. And so there follows No one should presume to sing and read unless he can fulfill this duty to the edification of the hearers, and so forth.

CHAPTER 48

ON THE DAILY MANUAL WORK

1Idleness is the enemy of the soul.

A monk idle in body can never be idle in mind from unclean thoughts.1 It is through idleness that

1. RP et St. 34 (PL 66:957A); Conc. 55.16 (PL 103:1185A).

CCM 271 º

RB 38.12 *

3. RWal. 9 (1061A); Conc. 54.11 (1174AB).

the lusts and desires arising from harmful thoughts gather strength,2 as Solomon says: In desires every-one is idle*, and: Idleness thinks up many evils †.3 So then, we exhort you, brothers, not to love idle-ness, but by sincere and unanimous agreement let each one toil as he is able;4 [but] let a person who has been like this up to now cast off this vice and come ready for every work, for it is written: ‘Do not hate hard work, and the husbandry ordained by the Most High’ *.5 For if the apostles used to do bodily work with which to sustain the life of the body, how much more should monks; they are obliged not only to produce with their own hands what is necessary for their own life, but also by their labors to restore others in their soul. If those who are strong in body and sound in health are lazy in work, they are known to be committing a twofold sin, because not only do they not work, ºbut they also infect others and invite them to imitation. For someone is converted to God so as to serve him in careful toil, and not to feed on inactivity and lazi-ness, surrendering to idleness. Those who wish to apply themselves to reading but do not work, are wilfully disobedient to the reading itself, because they do not do what they read there. For it is writ-ten there: ‘Let them work and eat their own bread’ *.6

And so through the prophet it is said of the idle soul: The enemy have seen her and have mocked her sabbaths.* The enemy mock on seeing her Sabbaths, when the evil spirits draw idle leisure to illicit thoughts.7

* Pr 21:25† Si 33:29

* Si 7:16

º CCM 272

* 2 Th 3:12

* Lm 1:7

On the Daily Manual Work 433

2. Isid. Reg. 6 (PL 103:561A); Conc. 55.17 (1185B). 3. RP et St. 34 (957AB); Conc. 55.16 (1185A). 4. RP et St. 33 (957A); Conc. 55.15 (1184BC).5. RP et St. 34 (957B); Conc. 55.16 (1185A). 6. Isid. Reg. 6 (561AB); Conc. 55.17 (1186AB). 7. Greg. Moral. V.31.55; CCSL 143:257.

434 Commentary on The Rule of Saint Benedict: Book Three

For this reason the brothers must be occupied at fixed times in manual work, and again at fixed hours in lectio divina. 2And therefore we believe that both times are best organized in this way, 3that is, from Easter until the first of October, from the morning when the brothers go out from Prime until the fourth hour, let them work at whatever is necessary. 4But from the fourth hour until almost the sixth, they will do their best to apply themselves to reading.8 The meaning of they will do their best is: Let them hasten and let them be busy; this is how we understand they will do their best. And so Isidore says:

A monk is obliged to work at the proper times, and to apply himself to prayer and reading at the proper times. For a monk must have suitable hours allotted to each individual task, but the portions of time are allotted to each of his tasks as follows: In summer from the morning until the third hour he ought to work, from the third hour until the sixth apply himself to reading, and after that until the ninth hour, rest. After the ninth hour until evening time he ought to work again.9

5After Sext, on rising from table let them rest on their beds in perfect silence, or if someone wants to read, let him read to himself so as not to disturb another. 6And let None be said somewhat early, at the middle of the eighth hour, and let them again work at what has to be done until Vespers. 7But if local conditions or poverty

8. Ab hora autem quarta usque horam quasi sextam agent lectioni vacent. The words quasi sextam agent seem to me a lectio difficilior than qua sextam agent. Smaragdus explains agent as equivalent to ‘let them hasten’, ‘let them be busy’. I have translated it as the principal verb with ut understood before lectioni vacent.

9. Isid. Reg. 6 (562A); Conc. 55.17 (1187B).

require that they be personally occupied in gathering the crops, let them not be saddened, 8because then are they truly monks if they live by the labor of their hands, as did our fathers and the apostles. For it is written: Because you will eat the labors of your hands, you are blessed, and it will be well with you.* So then, as blessed Ferreolus says: We decree that a monk who goes through a day without working, unless it be for certain solemnities or because of obvious illness, is to be excluded from the common meal, since the apostle orders: He who does not work, let him not eat*.10

º 9However, everything is to be done in mod-eration on account of the pusillanimous. A pu-sillanimous person is one who has a petty spirit, small and mean, or at any rate one that gives up easily.11 And so blessed Pachomius says:

The brothers should not be compelled to do more work, but moderate labor should entice all to work. Let there be peace and harmony among them, and let them willingly be subject to their superiors, sit-tings, walking and standing in their order, and vying with one another in humility.12

10From the first of October until the beginning of Lent they are to apply themselves to reading until the end of the second hour. 11Let Terce be celebrated at the second hour, and let all labor until None at the work enjoined on them. 12When the first signal is given for the hour of None, let each one break off from his work and be ready when the second signal sounds. 13After the meal let them apply themselves to their readings or to the psalms. The remembrance of the Work of God should

On the Daily Manual Work 435

* Ps 128:2

* 2 Th 3:10

º CCM 273

10. RFerreol. 28 (PL 66:969B); Conc. 55.20 (1190A). 11. Cf. Isid. Etym. X.231; PL 82:391C. 12. RPachom. Praec. ac Leges 179 (PL 23:83C); Conc. 55.11

(1183BC).

436 Commentary on The Rule of Saint Benedict: Book Three

be sustained; in other words, while their hands are occupied outwardly in what is of temporal benefit, their minds should be sweetened with the tongue’s meditation of the psalms and the remembrance of the Scriptures. If someone breaks this rule and takes pleasure in story telling, he should be chastised with the penalty of silence.13

14But in the days of Lent they shall apply themselves to their reading from morning until the end of the third hour, and until the end of the tenth hour let them work at what is enjoined on them. Now the monks as they work should meditate and sing psalms, so that they may lighten the work itself with song and with delight in God’s word.14 But especially in the time of Lent they must work with the body, the mind’s attention being fastened on God. And the hand must be engaged in the daily work in such a way that the mind is not turned away from God.15

15In these days of Lent let them all receive a book each from the library, which they are to read straight through in its entirety; 16these books are to be given out at the beginning of Lent. He says from the library, that is, from the small cell where the books are stored. For what in Greek is called the bibliotheca is called in Latin the book repository.16

17Above all, one or two seniors should certainly be deputed to go around the monastery at the hours when the brothers are applying them-selves to reading, 18and see that there be no brother affected with accidie who spends ºhis time in idleness or gossip and is not intent on reading, and is not only unprofitable to himself but distracts others as well. 19If such a one—which God forbid!—should be found, let him

CCM 274 º

13. RWal. 12 (PL 88:1063D-1064A); Conc. 55.17 (1187AB). 14. Isid. Reg. 6 (PL 103:561D); Conc. 55.17 (1187A). 15. Isid. Reg. 6 (561D-562A); Conc. 55.17 (1187AB). 16. Cf. Etym. VI.3.1 (PL 82:235C); XVIII.9.3 (647C).

be reproved once and a second time; 20if he does not amend, let him undergo the punishment of the Rule in such a way that the rest may have fear. Affected with accidie means: ‘bored’, ‘anxious’, ‘empty-headed and light-minded’, someone who is affected by weariness of mind and lifted up by lev-ity of spirit, does not permit himself to read or allow others to apply themselves to reading, who is both unprofitable to himself by his wandering about, and is at cross purposes with others who are reading. He loves idleness and gossip, and therefore he dis-tracts both himself and others from sacred reading, that is, he takes them away from it and disturbs them. He must be reproved in such a way that the rest on seeing his very sharp reproof may no longer dare to commit such a disturbance; nor should a brother dare to associate with a brother for such idle conversation at unsuitable hours. And so he adds:

21Nor should one brother associate with another brother at unsuitable hours. For those hours which are suitable for sacred readings are unsuitable for empty stories. When he says Nor should one brother associate with another brother at unsuitable hours, he does not forbid profitable and holy association among holy men, but he does forbid an association that is harmful and full of harmful gossip among idle persons suffering from accidie.

22On Sundays likewise let all apply themselves to reading, except those who have been deputed to various duties. And so the ancient Fathers said:

On Sunday let them do nothing except devote themselves to God, and they should not seek to excuse themselves or others on any pretext. I call the brothers to witness, however: Let no work take place on that holy day; it is to be spent only in hymns and psalms and spiritual songs*.17

On the Daily Manual Work 437

* Eph 5:19, Col 3:16

17. RIVP [9]:6-7 (R. Ben. 77:83); Conc. 55.6 (1182B-1183A).

438 Commentary on The Rule of Saint Benedict: Book Three

23But if someone is so negligent or slothful that he will not or cannot study or read, let a task be assigned him to do, so that he may not be idle. Slothful means ‘full of sloth and negligent’. A slothful person is so called from the word ‘settling down’, that is, from ‘sitting down a lot and loving idleness’.18 Solomon says of such a one: The lazy man hides his hand under his armpit, and does not bring it to his mouth.* He is speaking here of two persons: one who, though he can read and study, through sloth of heart wants to do neither, but wants rather to apply himself to idleness and empty gossip; the other is the person who, though he wants to, is unable through ignorance either to read or study. And therefore, to prevent either from being idle, a task must be assigned them in which each of them can work.

º 24Such a task or craft should be enjoined on sick or delicate brothers that they may not be idle or overburdened by the physical demands of the work to the point of being driven away. 25Their feebleness must be taken into consideration by the abbot. ‘Delicate’ * means ‘fed on delightful things’ *,19 and nourished on various lavish foodstuffs, and therefore mentally incapable of more vigorous labors. On account of this softness and feebleness of body he must be compassionately tolerated, together with the sick, and treated rather humanely and kindly. And those who have the strength to work must not murmur against them, but rather both these and the sick must be excused by the healthy, and, as has been said, treated rather humanely and kindly. Their feebleness, that is, their frailty20 and inability must be taken into consideration by the abbot as by one who is both a compassionate father and director.

Pr 19:24 *

CCM 275 º

delicatus *

deliciis pastus *

18. Cf. Etym. X.77 (375A). 19. Ibid. X.70 (374B). 20. Cf. ibid. X.129 (380C).

CHAPTER 49

ON THE OBSERVANCE OF LENT

1Although the life of a monk should be at all times an observance of Lent. Licet ‘although’ is put here in place of quamvis. For the monk, to whom the world is crucified and he to the world,* ought without doubt to chastise his body and bring it into subjection,* and at all times show himself to be God’s servant by exercising himself in tribulations, toils, vig-ils and fasts,* and in the rest of the virtues.

2However, because such virtue belongs to few, those, namely, of whom it is written: Many are called, but few are chosen,* therefore we urge that in these days of Lent they keep their life in all purity. In all purity means: ‘in all sincerity and simplicity of heart’, doing nothing for vainglory or human praise, but with a simple heart and a pure mind doing what follows, that is: 3And to wash away at the same time all the negligences of other times in these holy days. For it is written of this time of Lent: Behold, now is the acceptable time, behold, now is the day of salvation.* In these days each one of us, insofar as his strength allows, should mortify the flesh and its desires, repel base concupiscences from his heart, and in this way by practicing penance in these holy days wipe away the negligences of other times. And so there follows:

º 4This is done worthily if we abstain from all vices. We abstain means: ‘we withhold and restrain ourselves’ from all vices. [If we apply ourselves] to prayer with tears. For it is written: Blessed are they who mourn, for they shall be comforted;* and: Those who sow in tears will reap in joy,* if we apply ourselves to reading and compunction of heart and abstinence. And so Isidore says:

* Gal 6:14

* 1 Co 9:27

* 2 Co 6:4-5

* Mt 20:16

* 2 Co 6:2

º CCM 276

* Mt 5:5

* Ps 126:5

439

440 Commentary on The Rule of Saint Benedict: Book Three

All progress proceeds from reading and meditation. For the reading of the Sacred Scriptures confers a twofold gift: it instructs the mind’s understanding, and brings the person withdrawn from the world’s vanities to the love of God.1 Compunction of heart is humility of mind springing up together with tears from the remembrance of sin and the fear of judg-ment. For those who are converted, the perfect at-titude of compunction is that which drives away from them all the longings of carnal desires, and which fixes their attention, by the mind’s total con-centration, on the contemplation of God.2 For that person really abstains from food who abstains both from acts of malice and from worldly ambitions.3

5Therefore in these days let us add something to the usual burden of our service. The usual burden means the ‘customary and ordinary fast of our abstinence’, to which something still more is to be added in the days of Lent. And so he continues:

5Private prayers, abstinence in food and drink, 6so that each one of his own will is to offer to God, with the joy of the Holy Spirit,* something beyond the measure prescribed for him. It is with the joy of the Holy Spirit that a monk must offer to the Lord God his votive offering, because it is from him that he hopes to receive the kingdom of heaven. For he who serves the Lord with cheerfulness and joy and gives him something will receive from him a hundredfold, and will moreover possess eternal life as well.* Let him offer with joy and do what follows:

7That is, let him withdraw from his body some food, drink, sleep, talkativeness and scurrility, and with the joy of spiritual desire look forward to holy Easter. Such people deservedly

1 Th 1:6 *

Mt 19:29 *

1. Isid. Sent. III.8.3-4; PL 83:679B. 2. Cf. ibid. II.12.1-2; 613B. 3. Cf. ibid. II.44.8; 651A.

rejoice with Christ at Easter over the Lord’s resurrection, seeing that they have consented to have their body crucified for him through abstinence.4 For those who in the present life have withdrawn from the flesh something of its desires and physical needs, must deservedly be nourished abundantly, and for ever, with the divine delights of the soul. Because ºthey have been willing to be afflicted for the Lord to some small extent in this short time, they will rightly merit to rejoice with him in the future.5

8This very thing, however, that each one is offering, he should propose to his abbot, and let it be done with his prayer and approval, 9because what is done without the permission of the spiritual father will be attributed to presumption and vainglory, deserving no reward. 10Therefore everything must be done with the approval of the abbot. And so a certain master of monks says:

Let the abbot say to all the brothers: To him who wants to toil for his own soul and to abstain from something we grant our free approval. But one who does not so wish is to abide by the prescriptions of the Rule in this chapter, and be content with the measure for Lent. Those of the brothers who wish to abstain from something should now bow humbly at the abbot’s knees, giving thanks for the approval granted for their good act; and after expressing their humility, let them at the same time indicate by speech to the abbot, each for himself, the abstinence he wishes to practice.6

On the Observance of Lent 441

º CCM 277

4. RM 53:19 (SCh 106:246); Conc. 56.4 (PL 103:1199C-1200A). The CCM text and PL have pro eo consenserunt crucifigi, whereas SCh has cum eo, etc.

5. Cf. RM 53:24-25 (246); Conc. 56.4 (1200A). 6. RM 53:12-15 (244); Conc. 56.4 (1199B).

CHAPTER 50

ON BROTHERS WHO ARE WORKING FAR FROM THE

ORATORY OR ARE ON A JOURNEY

1Brothers who are engaged in work a long way away and cannot come to the oratory at the proper time—2the abbot judging that such is the case—3shall celebrate the Work of God in the same place where they are working, bend-ing their knees in reverence for the divinity. 4Likewise those who have been sent on a jour-ney—the appointed hours shall not pass them by, but they shall celebrate them as best they can, and not neglect to discharge their duty of service. And so blessed Pachomius says: And should they be on a ship, in the monastery, in the fields, on a journey, in any kind of service, they shall not let pass the times for praying and singing the psalms.1

And Basil says:

Each one must in his work observe his own rule, like a member in the body, because he will suffer harm if he neglects to fulfill what has been enjoined on him, and while neglecting the common benefit of the brothers will incur greater danger. And there-fore with mind and devotion he must fulfill what is written: ‘Chanting and singing psalms in your hearts to the Lord’*. For if he does not come to be present with the rest at the place of prayer, wherever he is he should ºfulfill the requirements of devotion.

Eph 5:19 *

CCM 278 º

1. RPachom. Praec. 142 (PL 23:78C); Conc. 57.2 (PL 103:1205A).

442

A watch should be kept, however, in case someone is in fact able to complete in good time what he has to do, and then come; but while he is wanting to talk, he invents opportunities as though engaged in a work of service. The one who does this and provides a stumbling block to the rest, that person also incurs the charge of being negligent.2

And so another master of monks says:

When spiritual brothers are walking, there being no layman with them, they shall join together and sing, kneeling down a little distance from the road, and after the prayer they shall go back to the road, keeping silence from every irrelevant word out of reverence for the Work of God; and walking in this way, after first asking a blessing, they shall burst forth in the psalm that is intoned.3

On Brothers Who Are Working Far From the Oratory or Are on a Journey 443

2. RBas. 107:1-5 (CSEL 86:134-35); Conc. 57.3 (1205A- 1206A).

3. RM 56:1-2 (SCh 106:262-264); Conc. 57.4 (1206A). CCM and PL here have cantantes, SCh RM has camsantes.

CHAPTER 51

ON BROTHERS WHO GO NOT VERY FAR

1A brother who is sent on some business, and is expected to return to the monastery that day, shall not presume to eat outside, even though he be earnestly invited by someone, 2unless per-haps he is ordered by his abbot. 3Should he do otherwise, let him be excommunicated. And so the ancient Fathers said:

Let no one eat or drink outside the monastery. The discipline of the rule does not allow even cheap pieces of fruit to be eaten; nor shall they presume to drink water itself before the lawful meal.1 But if anyone without the knowledge of abbot or prior goes out somewhere and joins in gluttony and drunkenness, or if after being sent somewhere near does not, by reason of his levity or gluttony, return immediately to his cell on completion of his charge, or when he has been detained for that very crime, let him, as the canons teach, either be separated from the community for thirty days, or be forced to amend by being beaten with rods.2

1. RTarn. 9:14-15 (R Ben. 84:29); Conc. 55.25 (PL 103:1193B). 2. 3RP 9 (PL 103:445C-446A); Conc. 58.2 (1211A).

444

CHAPTER 52

ON THE ORATORY OF THE MONASTERY

1Let the oratory be what it is called, and let nothing else be done or kept there. 2When the Work of God is over, let all go out with the ut-most silence, and let reverence for God be ob-served, 3so that a brother who perchance wishes to pray privately on his own may not be hin-dered by another’s misbehavior. 4But if some-one else1 as well wants to pray secretly, let him simply go in and pray, not in a loud voice but with tears and devotion of ºheart. 5Therefore he who is not engaged in a similar work shall not be allowed to remain in the oratory once the Work of God is finished, as has been said, in case another is subjected to hindrance. And so blessed Augustine says:

Let no one do and let nothing be done in the ora-tory other than what it has been made for, from which it has received its name.2 Or if some happen to be free outside the established hours and wish to pray, those who may have thought that something needed doing there should not be a hindrance to them.3

Again elsewhere:

º CCM 279

1. In v. 4, both the CCM text and Migne have alter. ‘the other’ or ‘another’. instead of aliter, ‘at other times’. This follows closely on a reference to alterius inprobitate, ‘by another’s misbehaviour’, in v. 3 and yields an acceptable meaning.

2. Cf. Isid. Etym. XV.4.4; PL 82:544AB. 3. Aug. Reg. 3 (PL 32:1379); Conc. 59.2 (PL 103:1213A-

1214A).

445

446 Commentary on The Rule of Saint Benedict: Book Three

Let nothing at all be done in the oratory besides the worship of God in prayer and psalmody, so that what is continually performed there will be in har-mony with this name. And so, if anyone outside the established hours goes in to supplicate the Lord, someone else’s occupation is not to hinder his desire.4

CHAPTER 53

ON THE RECEPTION OF GUESTS

1All guests arriving should be received as Christ, for he is going to say: I was a stranger and you re-ceived me.* And so the apostle also exhorts us, saying among other things: Pursuing hospitality.*

For he says that hospitality must be pursued; this shows not only that we are to receive a guest who comes to us, but we are also to look for, be anxious about, follow up and search diligently everywhere for guests, lest perchance they be sitting in the streets or lying down without a roof over them. Remember Lot, and you will find that it was not guests who sought him, but he who sought guests; and this was ‘to pursue hospitality’.1

And so blessed Macarius also says:

Mt 25:35 *

Rm 12:13 *

1. Orig. In Rm IX.13 (PG 14:1220C); Smar. Collect. (PL 102:83AB).

4. RTarn. 15:1-2 (R Ben. 84:35); Conc. 59.4 (1214A).

Pursuing hospitality in every way, and do not turn your eye away or send the poor man away empty, lest perchance the Lord come to you in a guest or a poor man and see you hesitating, and you will be scorned. But show yourself cheerful to all and act like a believer.2 An eager reception must be given to guests when they arrive, ºknowing that for this one obtains the final reward,3 when in the judgment the Lord will say to those on his right hand: I was a stranger and you took me in, and: What you did to one of these my least ones you did to me.*

2And fitting honor should be shown to all. Fitting means ‘suitable, proper and worthy’; this happens when what is expended, and the manner of doing it, is of advantage to each one. For although the one charity embraces all inwardly, it is fitting to minister outwardly to the poor in one way and to the powerful in another. The same sitting-place should not be made ready for all, nor is the same preparation of food suitable for all; but with discerning charity we must show to each one a fitting place, fitting food, a fitting bed, and fitting honor, so that having been received fittingly by us they may without murmuring return to their own affairs as our friends.

Especially to those of the household of faith* and to pilgrims. A member of the household means a familiar friend and comrade; these we understand in two ways: either as all Christians in general, who have with us one faith and one baptism, or monks especially, who offer to God a special worship of faith and religious service. A pilgrim is one who is in a territory far from his native land.4

º CCM 280

* Mt 25:40

* Ga 6:10

2. RMac. 20 (Wiener 76:155); Conc. 60.5 (PL 103:1219B- 1220A).

3. Isid. Reg. 21 (PL 103:571D); Conc. 60.7 (1220B).4. Cf. Isid. Etym. X.216; PL 82:390B.

On the Reception of Guests 447

448 Commentary on The Rule of Saint Benedict: Book Three

3Therefore, when a guest has been announced, the superior or the brothers are to meet him with all the kindness of charity. Because two kinds of persons usually come to the monastery, he reasonably orders two kinds of persons to meet them. For the superior must meet superiors, a brother must meet brothers. For if the king, a bishop, or some powerful person of the highest honor comes, the abbot should meet him. But if someone else comes, someone else should meet him.

4First of all, let them pray together and so let them be united in peace. In peace, he says, that is, in the kiss of peace. For they ought to be peacemakers, and the children of peace ought to be united with another in a holy kiss.5 And so there also follows: 5This kiss of peace is only to be offered after prayer, on account of the devil’s illusions. For if the devil, full of darkness as he is, can be transfigured into an angel of light, he can also certainly be transformed into the person of a ºguest. That this has happened, we read in the Dialogues and in the Lives of the Fathers.6 This illusion of the phantasm cannot stand its ground or cause harm if prompt prayer proceeds from the heart of a holy monk.

6Now in the greeting itself let all humility be shown. All humility means ‘total, full, and perfect’, not feigned but from a pure heart, remaining true and sincere. As to how this is to be shown, listen to what follows: 6As all guests arrive or depart, 7with head bowed or the whole body prostrate on the ground, let Christ be adored in them, who is also received. Here too, as above, he brings in the two persons of those who arrive, the one of middle

CCM 281 º

5. Cf. Smar. Via reg. 17 (PL 102:957D) and Diad. mon. 12 (PL 102:609B).

6. Cf. Greg. Dial. I.4 (PL 77:168AC); Rufin. Hist. mon. 1 (PL 21:404A).

standing, for whom the brother only inclines the head, the other of very high standing, who is reverenced with the whole body as well prostrated on the ground. But yet in each the Lord Jesus Christ is adored, who is also received.

8When the guests have been received they should be taken to the oratory, and afterwards let the superior or the one he has ordered sit with them. 9Let the divine law be read in the guest’s presence so that he may be edified. And after this let all kindness be shown him. ‘All kindness’ means ‘all the goodwill of a compassionate person’, and the full and perfect service of love, which ought to be shown to guests in the serving of food and drink and everything appropriate to them.

10The superior should break the fast for the sake of a guest, unless perchance it be a principal fast day which may not be violated; 11but the brothers shall continue to observe the customary fasts. The fast days that cannot be violated are understood to be the days of holy paschal Lent, the Litanies, and Ember Days,7 or the vigil of

On the Reception of Guests 449

7. When Smaragdus here mentions Litanies and Ember Days (dies . . . Letaniarum et Quattuor anni Temporum) in connection with fasting, he may be referring first of all to what are called the Minor Litanies. Instituted around 470 ad by Mamert, Bishop of Vienne in Gaul, to seek divine protection from various natural disasters then afflicting the countryside, the litanies were sung and prayers recited at stations (stopping places) in procession on each of the three days preceding Ascension Thursday. Fasting was practised as part of the observance, which spread to other parts of Gaul and was adopted for the whole Church of Gaul at a Council in Orleans in 511. The Major Litanies, celebrated on 25 April in much the same way at Rome from the fourth century, spread to Gaul in Carolingian times, when Smaragdus flourished. See Henri Leclercq, DACL, IX, 2: 1559 and XIV, 2:2459-2461. There is some uncertainty about Smaragdus’s reference, however, because in his Collectiones in Epistolas et Evangelia, where, to help preachers in their task of preaching on Sundays and major feasts,

450 Commentary on The Rule of Saint Benedict: Book Three

some feast day that has to be kept, when not only canonical clerics but also Catholic lay people fast. But the brothers are to continue to observe the customary fasts, so that for one guest the solemnity of the fast may not be taken away from the whole monastery. For in order to show that he has charity towards a guest, he orders the fast to be broken only by the superior, and it is chiefly on account of the honor of the guest himself that he orders the fast to be broken by the senior himself of the monastery. But even this is not to be done for all guests, but only for pilgrim brothers, or for those of very high standing who visit the monastery late.

12Let him pour water on the guests’ hands, 13and let both the abbot and the whole community wash the feet of all guests. And so Fructuosus says:

With the supreme reverence of charity and service, guests and pilgrim brothers must be offered expres-

he gathers extracts from the Church Fathers relating to the day’s Scripture texts, the only heading he gives for Litanies is in the singular, In Litania Majori. This immediately follows the Fourth Sunday after the Octave of Easter (the modern Sixth Sunday of Easter) and precedes the feast of the Ascension of the Lord. Consequently, he seems here to give the name Major Litany to what were generally known in Gaul as the Minor Litanies (see PL 102:303-307).

Ember Days, also known as Quarter Tense (Quattuor [anni] Tempora). Well established by the time of Pope Saint Leo the Great († 461), they were a roman christianising of a pagan reli-gious custom seeking the gods’ blessing on harvest (June), vintage (September) and sowing (December). By the time of Pope Gela-sius († 496) a fourth had been added early in Lent . After some fluctuations, they came to be held on the Wednesday, Friday, and Saturday of the third week of Advent, the week following the First Sunday of Lent, the week following Pentecost, and in the middle of September. See Henri Leclercq, DACL, XIV, 2:2014-2017.

sions of humble service; towards evening their feet must be washed, and if they are worn out from a ºjourney they must be anointed with oil. Bedding, a lamp and soft straw must be provided for them, and, according as the monastery is able, food for the journey must be given them as they set out.8

14When these been washed, let them say this verse: O God, we have received your mercy in the midst of your temple.* As though to say: In this guest we have received the visitation of your mercy in the midst of your temple, that is, in the midst of the temple of your monastery. In another sense: O God, we have received your mercy in the midst of your temple, that is, in the midst of our heart, which your apostle calls a temple,* we have received the coming of this guest with the love of charity.

15In the reception of the poor and of pilgrims in particular, special care is to be shown.9 And so Pachomius says: When any people come to the door of the monastery, if they are clerics or monks they are to be received with greater honor. They shall wash their feet according to the Gospel precept, and take them to the guesthouse and offer them all that is suitable for the use of monks.10 And Isidore also says:

And although the good of hospitality ought to be shown graciously to all, still, to monks and clerics a more abundant display of honor and hospitality must be shown. Let them be offered rooms, let their feet be washed in fulfillment of the Lord’s precept,

On the Reception of Guests 451

º CCM 282

* Ps 48:9

* 1 Co 3:16, 6:19, 2 Co 6:16

8. Fructuos. RComplut. 10 (PL 87:1105A); Conc. 60.6 (PL 103:1220A).

9. Surprisingly, the CCM text—but not Migne—has Smaragdus omitting a most important part of v. 15: quia in ipsis magis Christus suscipitur, ‘because especially in them is Christ received’.

10. RPachom. Praec. 51 (PL 23:70C); Conc. 60.4 (1219B).

452 Commentary on The Rule of Saint Benedict: Book Three

and with appropriate expense let the same gracious kindness be shown.11

For the fear that the rich inspire exacts honor for them. Because fitting honor must be shown to all, it is not so much from fear and dread as for discretion’s sake that humble service must be made ready for the rich. For we must, according to the apostle, render fear to whom fear is due, and honor to whom honor is due.*

16The kitchen for the abbot and guests should be by itself, so that when guests—who are never lacking in a monastery—arrive at uncer-tain hours, the brothers may not be disturbed. 17So that they may fulfill that duty properly, two brothers are to take office in that kitchen for a year. 18Let helpers be given them as they require, so that they may serve without mur-muring; and again, when they have less to oc-cupy them, let them go out to work where they are bidden. 19And not only in their case, but in all the duties of the monastery let this be a consideration, 20that when ºthey need help it be given them, and again when they are not occupied let them obey the orders given them. Many are of the opinion that just as a kitchen other than that of the brothers was established, which was in another place, so also the abbot’s table was not put with all the other tables in the common refectory, but was separated in another little room, so that guests who came often might find it prepared with food. But now this wholesome resolution has been taken by a great council of the bishops, the abbots and the rest of the Franks, that for his own and the brothers’ safekeeping he should have his table in the common refectory; let him take his meal there with the guests when there

Rm 13:7 *

CCM 283 º

11. Isid. Reg. 21 (PL 103:572A); Conc. 60.7 (1220B-1221A).

are some there, and when there are none let him take his meal with those he wishes, in the presence of the brothers.12

21Likewise a brother whose soul is possessed by the fear of God shall have the guesthouse as-signed to him; 22sufficient beds are to be made up there, and the house of God is to be admin-istered by wise men and in a wise manner. From the word ‘strewing’ or ‘spreading out’ * comes the ex-pression ‘beds made up’.* Made up,† when referring to beds is like ‘mats spread’.* Storia means what we call a ‘mat’, a floor covering made of straw or rushes. The ancient monks were accustomed to sleep only on these,12 and they used to spread their beds only on these. A person whose soul is possessed by the fear of the Lord must no doubt be considered as al-ready among the wise. For it is written: The beginning of wisdom is the fear of the Lord; all those who practice it have good sense.* The house of the Lord, in other words the house built in the monastery for the Lord’s poor, or established for fulfilling his commandments, is to be administered by such wise men and in a wise manner. And so a certain master of monks also says: Let the quarters for pilgrims be set up away from the mon-astery, with beds made up, where brothers who arrive—and especially those who are not known—may sleep and put their saddle-bags.13

On the Reception of Guests 453

* sternendo* lecti strati

† strati* storiati

* Ps 111:10

12. Cf. Synodi primae Aquisgranensis acta praeliminaria 9 (CCM 1:435); Statuta Murbacensia 23 (CCM 1:448); Synodi primae Aquis-gran. decreta authentica 25 (CCM 1:464); Synodi secundae decreta authentica 14 (CCM 1:476). Subsequent monastic experience would support Smaragdus’s view that this was a ‘wholesome resolution’, the non-observance of which was one cause of mo-nastic decline; cf. D. Knowles, The Monastic Order in England (Cambridge: CUP 19632) p. 460.

12. Cf. Etym. XX.11.1; PL 82:722A. 13. RM 79:1-2 (SCh 106:322); Conc. 60.11 (1221C).

454 Commentary on The Rule of Saint Benedict: Book Three

23One who is not so ordered is not to associ-ate with the guests or converse with them; 24but if he meets them or sees them, after greeting them humbly, as we have said, and having asked a blessing, let him pass on, saying that he is not allowed to speak with a guest. He says He is not to associate with the guests, that is, he is not to join them to make conversation. But if he meets them or sees them standing near him, having asked a blessing let him pass on. But if a guest asks him a question, he should answer: I am not allowed to speak with a guest. And so blessed Macarius also says: No one except the one who has been entrusted with the care of the guest-quarters is to give an answer to those who come; nor shall it be lawful for any brother to converse, pray or make peace with them,14 except only the one in charge or those he has so ordered.15

ºCHAPTER 54

WHETHER A MONK SHOULD RECEIVE LETTERS

OR ANYTHING

1On no account shall a monk be allowed to re-ceive from his parents or anyone else—includ-ing confreres—letters, devout tokens or any little gifts, or to give the same, without the abbot’s permission. 2But if something is sent to him even by his own parents, he shall not

CCM 284 º

14. Pacem facere here is equivalent to socientur in pace (RB 53.4) and pacis osculum non prius offeratur (53.5). RIVP in the following note has pacem offerre.

15. Cf. RIVP [8]:37-40 (R Ben. 77:81); Conc. 60.2 (1219A).

presume to receive it unless the abbot has first been informed. 3If he allows it to be received, it shall be in the abbot’s power to give it to whom he will; 4and the brother it was sent to should not be saddened, lest occasion be given to the devil. 5He who presumes to act otherwise shall undergo the discipline of the Rule. Hence blessed Augustine says: Whoever is so far gone in evil that he secretly receives letters or any small gifts from anyone, if he confesses secretly he should be spared and prayed for; but if he is caught or proved to be at fault, he should receive a more serious correction according to the superior’s decision.1

Hence blessed Basil also says: No monk may receive any gift or letters,2 nor presume to give them to anyone without the abbot’s permission.3 Hence it is also written elsewhere:

Anyone who presumes to receive anyone’s letters and gifts, if he does not at once make public what he received and from whom, shall undergo a very severe punishment. But the things sent shall be allotted to pilgrims and strangers, or at any rate be burnt in the fire. For example, a man has bestowed something on his sons or those who belong to him in virtue of some relationship; let it be brought back into the common property and given to one who needs it. But if the abbot orders it to be given to the one it was sent to, he shall receive it with thanksgiving like the rest of the faithful’s gifts.4

When he says He should not be saddened lest perchance occasion be given to the devil, under-stand: either through sadness, envy or murmuring. For through the sadness a monk keeps in his heart the

Whether a Monk Should Receive Letters or Anything 455

1. Aug. Reg. 7 (PL 32:1382); Conc. 61.4 (PL 103:1226A). 2. Fructuos. RComplut. 8 (PL 87:1104C); Conc. 61.9 (1227A). 3. Cf. Isid. Reg. 22 (PL 103:572B); Conc. 61.8 (as n. 2). 4. RTarn. 19:1-4 (R Ben 84:40-41); Conc. 61.12 (1228AB).

456 Commentary on The Rule of Saint Benedict: Book Three

devil is given an occasion for harming him, because according to the apostle there is a sadness that pro-duces death in the soul through the devil’s snares.* And if envy is felt towards the recipient, through envy the devil is given an occasion for harming the monk, for it is written: Through the devil’s envy death came into the world; for those on his ºside imitate him. * Or if perchance he murmurs because the thing sent was not given to him, in this way too the devil is given an occasion for harming the monk. For even those who murmured in the desert were killed by the snakes.* Every monk who does one of these things because he is not given what is sent to him shall undergo the discipline of the Rule, so that he may not, through lack of discipline, perish for ever for these vices.

CHAPTER 55

ON THE BROTHERS’ CLOTHING AND FOOTWEAR

1Let clothing be given to the brothers accord-ing to the nature of the places where they live and the climate, 2because in cold regions more is needed, but in warm regions less. 3So then, this is something for the abbot to consider. When he says clothing is given according to the nature of the places, I think he is speaking of a place where there is a lot of work, and of a place that is not so busy. For there are monasteries already completed and situated in a pleasant spot where there is less work, and there-fore less clothing is needed. But there are others which are still incomplete, and situated in a rough, rocky and wooded spot, where since the monks work more and harder, more clothing and footwear is needed. His ref-

2 Co 7:10 *

CCM 285 ºWs 2:24-25 *

1 Co 10:10 *

erence to climate he himself explains when he says because in cold regions more is needed, but in warm regions less. Being a considerate man, he very prudently said this. So now let the prudent abbot con-sider very carefully the climate and the places in which he lives, how they are warm, cold or temperate, rough, hard or pleasant; and according to his ability let him faithfully minister to his monks what is needed, so that they may serve the Lord without experiencing need, and live peacefully without just murmuring.*

4We think, however, that in moderate places it is enough for the monks each to have a cowl* and tunic, 5the cowl thick and woolly in winter, thin and worn in summer, 6and a scapular for work. He speaks of moderate places, that is, temperate, neither very cold nor very warm. He calls a cowl* what we now call a cape.† Cuculla is a diminutive from casulla, as ‘cottage’ * is from ‘house’ †; and so from ‘house’ comes ‘cottage’, from ‘cottage’ comes ‘little cottage’, and from this comes ‘cowl’.1 But what he refers to as a scapular for work we now call a cowl.º For footwear: sandals* and half-boots.† He calls sandals what we now call slippers,* and half-boots† what we now call subtalares or soccos [light shoes].2 Caligae comes from the callum—the hard skin—of the feet, or from their being tied up;3 for they are also called caliciarii. Concerning sandals Isidore says: Sandals are to be used in the monastery as long as the harshness of winter makes it necessary, or when the brothers go on a journey or set out for the city.4 And Fructuosus

On the Brothers’ Clothing and Footwear 457

* RB 41.5

* cuculla

* cuculla† cappa* casula

† casa

º CCM 286* pedules† caligas

* calces† caligas

1. Cf. Isid. Etym. XIX.24.17; PL 82:691B. Smaragdus’s use of Isidore’s Etymologies to provide equivalents for the terms Bene-dict uses for items of clothing and bedding points up the diffi-culty of giving accurate translations for these, both in RB and in the Commentary.

2. Cf. ibid. 34.7; 705A. 3. Ibid. 34.12; 706A. 4. Isid. Reg. 13 (PL 103:566C); Conc. 62.10 (PL 103:1244A).

458 Commentary on The Rule of Saint Benedict: Book Three

says: Those who wish may wear slippers [or sandals?] in the winter, that is, from the first of November till the first of May. For the remaining—the summer—months they are to protect themselves only with the comfort of half-boots.5

7The monks should not complain about the color or coarseness of all these things, but [be given] such as can be found in the province where they live, or can be purchased more cheaply. Hence Ferreolus says:

In these things let him avoid—that is, not seek to have—the color white, or anything too red, which often serves to commend his bodily appearance to those who see him, to his ruin. Let him avoid these colors so as not to carry around with him the evi-dence of his own boastfulness, in case while wishing to adorn his body with clothes he fails to take care of his soul’s adornment.6

And Isidore says:

A monk must be protected, but not delicate. And just as a monk’s habit should not attract attention, neither should it be too mean. Expensive clothing draws the mind to wantonness, while unduly cheap clothing produces sorrow of heart or causes the dis-ease of vainglory.7

And Basil says: If we must strive to be least and last of all, it is certain that we must regard ourselves as last of all in our clothing.8

And Cassian says:

A monk’s clothing ought to be such that, while covering the body, it wards off the shame of naked-

5. Fructuos. RComplut. 4 (PL 87:1101C); Conc. 62.17 (1249A). 6. RFerreol. 32 (PL 66:970D-971A); Conc. 62.16 (1248A). 7. Isid. Reg. 13 (566B); Conc. 62.10 (1243A). 8. RBas. 11:3 (CSEL 86:52); Conc. 62.4 (1239AB).

ness and blunts the harshness of the cold, not such that it fosters an occasion of vanity. It is to be suf-ficiently commonplace for it not to be thought re-markable among the rest of the spiritual brothers for its novel color or shape; it is to be free of signs of superfluous carefulness, but in such a way that no one is unsightly as a result of stains acquired through neglect or affectation. Finally, let the cloth-ing itself be so removed from this world’s fashions as to be common to the whole style of dress of God’s ºservants. For whatever is not held in common by all God’s servants, but is claimed by one or a few, must be judged either superfluous or a sign of pride, and so harmful, because it shows a kind of vanity rather than a kind of virtue.9

8But the abbot should see to the size, so that the garments are not too short for those who wear them, but of the right length. If the garments are short they will attract ridicule, if too long they will cause injury. For just as ridicule is generated by a short garment, so injury is caused by too long a garment. So to prevent these things occurring, everything should be of the right length.

9When they receive new items of clothing, they should always return the old then and there, to be stored in the wardrobe for the poor. Hence blessed Fructuosus says: Whatever has become old and worn in the monks’ clothing, footwear and bedding is to be entirely made over to the poor by the abbot when they receive new items.10 And Aurelian says:

If there is anything left over from what the brothers need in money, clothes or provisions, the holy abbot shall have it distributed to the poor, to pilgrims or to

On the Brothers’ Clothing and Footwear 459

º CCM 287

9. RCass. 1:2-5 (R Ben. 94:170); Conc. 62.21 (1250AB); cf. Cassian Inst. I.2.1-2 (CSEL 17:9).

10. Fructuos. RComplut. 4 (1102A); Conc. 62.17 (1249B).

460 Commentary on The Rule of Saint Benedict: Book Three

captives, through the hands of the provider or through some reliable person. But when they receive new clothes, let them restore the old ones to the abbot, to be distributed to beginners or to the poor.11

10For it is enough for a monk to have two tunics and two cowls, for night wear and for washing these things; 11more than that is superfluous and must be cut off. 12And let them return sandals and whatever else is old when they receive a new item. Hence Isidore says: Monks are to be content with three tunics, two cloaks and a single cowl apiece, presuming nothing else besides this in their attire.12 And Saint Fructuosus says: Monks are not to have many or unnecessary clothes; any complaint of need is to be met with only two cowls—one woolly and one simple—a little cloak, three tunics and two linsey-woolsey shirts.13 Hence Ferreolus says:

A monk should not look for unnecessary clothes, since the Lord says to the disciples: ‘You are not to have two tunics’ *. We have to understand these two tunics not by the number but as being necessary for winter; but they are counted as beyond what is needed if they are kept back. Therefore if something is left over, it will be ºreckoned as belonging to someone else. When a covetous possessor shuts any-thing whatever up, it is he who uses the chest rather than the master. So as to forbid this, the very great and blessed apostle rises up as a witness and tells us: ‘Having food and clothing, we are content with these. For those who want to become rich fall into temptation and the devil’s snare, and into many

Lk 9:3 *

CCM 288 º

11. Aur. Reg. 44.45 (PL 68:392BC); Conc. 62.19.20 (1249C- 1250A).

12. Isid. Reg. 13 (566C); Conc. 62.10 (1244A). 13. Fructuos. RComplut. 4 (1101BC); Conc. 62.17 (1248B-

1249A).

useless and harmful desires, which plunge human beings into pain and perdition’ *.14

13Those who are sent on a journey shall receive drawers from the wardrobe, which they shall wash and restore upon their return. 14And their cowls and tunics shall be a little better than the ones they usually have; they shall receive these from the wardrobe when they leave on their journey and restore them when they return. Hence blessed Fructuosus says: Anyone at all is to be allowed the use of drawers, especially those who are involved in the ministry of the altar. But one who does not wish to bother about this is not to be censured, since it is now quite well known that many monasteries even in these regions do not have this custom.15

What [Benedict] says about cowls and tunics—Let them be somewhat better for a journey than those they usually have—is to be observed in those regions where they are accustomed to use very mean garments. But where one finds clothes of medium quality, they are not be changed for journeys. Drawers* are so called because they cover the thighs*.16 We also call these items trousers and breeches*—breeches because they are short.17 Brachin is Greek for ‘short’.

15For bedding let a mat, a coverlet*, a blanket† and a pillow* suffice. Sagum† is a gallic word. It de-noted a square coverlet, because among them it was origi-nally square or fourfold.18 We now derive the diminutive sagellum* from sagum. A lena is a kind of woolen gar-ment that we call a quilt †, while others call it a rug*. ‘Pillow’ means what we call a feather-pillow.† Isidore

On the Brothers’ Clothing and Footwear 461

14. RFerreol. 14 (964CD); Conc. 62.15 (1247AB). 15. Fructuos. RComplut. 4 (1101C); Conc. 62.17 (1249A). 16. Etym. XIX.22.29; 687C. 17. Cf. ibid.; 687C-688A. 18. Ibid. 24.13; 691A.

* 1 Tm 6:8-9

* femoralia

* femora

* bracas

* sagum† lena

* capitale† Coverlet, cloak

* A small military cloak

† toxa* galnapis

† plumacium

462 Commentary on The Rule of Saint Benedict: Book Three

says about this sentence: It is not lawful for a monk to have a fine-looking and varied outfit; his bedding will be a mat and a bedspread and two woolly skins, a rug, too, and a face-towel, and a couple of cushions for the head.19

16These beds, however, are to be frequently examined by the abbot, on account of private property, in case it should be found there. 17And if someone is found to have what he has not received from the abbot, let him undergo very severe discipline. 18And in order that this vice of private ownership may be cut out by the roots, let everything that is necessary be given by the abbot, 19that is, cowl, tunic, sandals, half-boots, belt, knife, pen, needle, handkerchief and writing tablets, to remove all ºexcuse of need. Hence blessed Fructuosus says:

Twice a week the abbot and prior should turn over and examine carefully each one’s bed, to see that no one has anything superfluous concealed there.20 Of course the abbot must give them awls, needles and various threads for sewing and mending items of clothing, and when necessity requires it they shall have the means for washing and mending them.21

And Saint Pachomius says: No one shall have anything other than what is laid down in the common law of the monastery: neither tunic nor cloak nor skin, neither coin nor head-cushion, apart from what is distributed by the father of the monastery through the priors.22

20The abbot, however, should always consider that saying of the Acts of the Apostles: Distribution was made to each according as he had need.* 21Therefore

CCM 289 º

Ac 4:35 *

19. Isid. Reg. 14 (567A); Conc. 62.11 (1245A). 20. Fructuos. RComplut. 17 (1107C); Conc. 62.18 (1249C). 21. Fructuos. RComplut. 4 (1101A); Conc. 62.16 (1249B). 22. RPachom. Praec. 81 (PL 23:73D-74A); Conc. 62.3 (1238A).

let the abbot too consider in this way the weak-nesses of the needy, not the ill will of the en-vious. 22But in all his judgments let him think about the retribution of God. Hence Isidore says:

Clothing will not be distributed equally to all, but with discretion, as each one’s age and rank demands. For we read that the apostles also acted in this way, as it is written: ‘They had all things in common’ *; and ‘Distribution was made to each as there was need’.* Now what each of the brothers has and what each needs should be looked into, so that those who have may be content, and those who have not may receive.23

CHAPTER 56

ON THE ABBOT’S TABLE

1The abbot’s table shall always be with the guests and pilgrims. 2Whenever there are no guests, however, it shall be in his power to call any of the brothers he wishes. 3Yet one or two of the seniors must always be left with the brothers, for the sake of discipline. Hence the ancient Fathers said: A pilgrim brother shall not be allowed to eat with the brothers, unless it be with the father who is in charge, so that he may be edified.1 But when there are no guests, the abbot shall eat with whom he wishes of the brothers. But he shall leave seniors with the brothers to keep watch.

On the Abbot’s Table 463

* Ac 4:32

* Ac 4:35

23. Isid. Reg. 13 (566BC); Conc. 62.10 (1243AB).

1. RIVP [8]:41 (R Ben. 77:81); Conc. 63.3 (PL 103:1259A- 1260A).

ºCHAPTER 57

ON THE CRAFTSMEN OF THE MONASTERY

1If there are craftsmen in the monastery, let them practice their crafts will all humility, if the abbot gives permission. 2But if any of them grows proud on account of the knowledge he has of his craft, because he thinks he is con-ferring something on the monastery, 3such a one as this shall be removed from his craft and not spend time at it again, unless he humbles himself and the abbot again orders him. Hence Cassian says:

If anyone by his own toil and hard work brings in more income for the monastery than others, he should not be puffed up, nor should he pride himself on gaining so much from his work; he should not take for himself anything more than, or anything more dainty than, the usual moderate daily sustenance, but let him consider himself a pilgrim and live this virtue of freely-chosen poverty to the end.1

When he says Such a one as this shall be removed from his craft, it means: Let him be suspended from what he was doing in pursuance of his craft; let him spend no more time at it—in other words, let him not work at it—unless he again humbles himself. ‘To remove’ and ‘to suspend’ are understood to be one thing.

4But if anything from the craftsmen’s works is to be sold, let those through whose hands the

464

CCM 290 º

1. RCass. 33:1 (R Ben. 94:184); Conc. 64.3 (PL 103:1260B); cf. Cassian Inst. IV.14 (CSEL 17:55).

business is transacted see to it that they do not commit any fraud. 5Let them always remember Ananias and Sapphira,* lest perchance the death these suffered in the body, 6they and all who commit any fraud with the monastery’s property should suffer in the soul. The death that monks suffer in their soul by committing fraud is worse and harsher than the death of the body that Ananias and Sapphira suffered. For bodily death is common to all, and takes place in time, while the death of the soul is a mark of the wicked and has a penal character. The former separates the soul from the body, while the latter separates it from the Creator; the former sends the body to the grave, while the latter sends the soul to hell.2

7Let not the evil of avarice secretly take over3 with regard to the prices themselves, 8but let the items be sold a little more cheaply than they can be by people in the world, 9so that in all things God may be glorified.* Hence a certain master of monks says:

When any craft produces some benefit over and above the monastery’s needs, and beyond its re-quirements for sending devout tokens, after inquiry has been made as to the price at which it can be sold by seculars, let it always be sold for a lower sum and at a smaller price, so that spiritual men may be recognized as separated from ºseculars in this respect by their deeds as well as by distance. They do not seek a greater profit than is just for reasons of business—a thing inimical to the soul—but they even agree out of kindness to receive a

* Ac 5:1-11

* 1 P 4:11

º CCM 291

On the Craftsmen of the Monastery 465

2. Cf. Greg. Moral. IX.65.97; CCSL 143:525. 3. Awkward, but a closer translation of surripiat than Mc-

Cann’s ‘creep in’, for which he provides subrepat in brackets as a footnote; cf. J. McCann, The Rule of Saint Benedict in Latin and English (London: Burns & Oates, 1952) p. 128.

466 Commentary on The Rule of Saint Benedict: Book Three

lower price than justice itself demands, so that they may not be thought to practice their crafts out of greed and avarice.4

Avarice is no small, but rather a great evil. It is a fire in the heart of the avaricious that cannot be extinguished and burns unceasingly. And so in the book of blessed Job it is written: Fire shall devour the tents of those who willingly accept bribes*.5 Blessed Gregory explains this as follows: Fire devours the tents when the heat of avarice lays waste the thoughts of the mind.6 And Solomon says: Anyone who pursues avarice greatly disturbs his own house;* and: The avaricious shall not be filled with money.* For from avarice many other vices spring up, as it is writ-ten: Avarice is the root of all evil.* For this vice gives rise not only to many hidden evils, but to many open ones as well.7

CHAPTER 58

ON THE PROCEDURE FOR RECEIVING BROTHERS

1When anyone is newly come to be a monk, let him not be granted an easy entrance, 2but as the apostle says: Test the spirits to see whether they are from God.* Hence some ancient Fathers also said: If someone on fire with the ardor of faith and renouncing the world chooses a monastery of strong regular observance to come to, leave to enter should not immediately be given

Jb 15:34 *

Pr 15:27 *

Qo 5:9 *

1 Tm 6:10 *

1 Jn 4:1 *

4. RM 85:1-6 (SCh 106:346-348); Conc. 64.4 (PL 103:1260C- 1261A).

5. Cf. Smar. Via reg. 26; PL 102:965B. 6. Moral. XII.54.62; CCL 143A:667. 7. Cf. Via reg. (as in n. 5).

for his new state, but first let careful inquiry be made as to whether he has come of his own accord or compelled by some necessity.1

But since the apostle says Test the spirits to see whether they are from God, let him be carefully tested, lest perchance he be one of those of whom the Lord says: They will come to you in sheep’s clothing, but within they are ravenous wolves; by their fruits you shall know them.* The testing distinguishes whether it is a temptation of the devil or Christ’s call that has brought him to the monastery.2

º 3Therefore if the one coming perseveres in his knocking, and it is seen after four or five days that he patiently bears the wrongs inflicted on him and the difficulty of admission, and persists in his request, 4let entrance be granted him, and let him be in the guesthouse for a few days. The wrongs inflicted refers either to those he suffers from the difficulty of admission, or those he suffers from the porter of the guesthouse to test him, as blessed Fructuosus says of such a one:

He shall bring straw for the guests and pilgrims, and water for their feet, and shall humbly exercise all ministries; he shall bring a bundle of sticks every day on his back and give it to the weekly servers; and having been thus subjected in all affliction and meanness, when a year is complete, having been tested in his conduct and refined by hard work, after receiving a blessing in the church he shall be admit-ted to the company of the brothers.3

There follows:

1. RTarn. 1:1-2 (R Ben. 84:14); Conc. 65.17 (PL 103:1284A). 2. Cf. RM 90:71-72 (SCh 106:390-392); Conc. 65.29

(1298A).3. Fructuos. RComplut. 21 (PL 87:1109B); Conc. 65.12 (1277B-

1278A).

* Mt 7:15-16

º CCM 292

On the Procedure for Receiving Brothers 467

468 Commentary on The Rule of Saint Benedict: Book Three

5After that let him be in the novitiate, where the novices study, eat and sleep. The novitiate means not the quarters of the guests but the quarters of those who are knocking; there the one newly come—either with those he finds there or with the master he has—is to meditate on the canticles, the psalms and the hymns, or the precepts of the rule, to the observance of which he must surrender himself. So then he who is renouncing the world must in no way begin from a state of lukewarmness, lest through his very lukewarmness he again fall in love with the world.

6And a senior shall be assigned them, one who is fit for the work of winning souls, and he is to watch over them with the utmost care. 7The concern should be to find out whether the novice is truly seeking God, whether he is solicitous for the Work of God, for obedience and for trials. He says Whether he is solicitous for the Work of God, in other words, for what properly concerns God, namely: prayer, lectio divina, the Night Offices and the Day Hours, fasting, and every divine duty. He says for obedience, because obedience is better than sacrifice.* He says for trials, so that if these come he should bear them patiently for the sake of Christ’s name. About this blessed Fructuosus says: One who has turned from the world—so we are taught by the decrees of the Fathers—must not be received unless he has first given proof of himself in doing work and bearing affliction, trials and abuse.4 And blessed Basil also says:

Before the novice is inserted in the body of the brotherhood, he ought to have enjoined on him certain laborious tasks, and things that seem ºto entail trials; he ought to be observed to see if he willingly and confidently fulfills these things, in case

1 Sam 15:22 *

CCM 293 º

4. Fructuos. RComplut. 21 (1109AB); Conc. 65.12 (1277AB).

he bears the confusion arising from them with cha-grin, and also to see if he is energetic and prompt in his work.5

8Let him be clearly told all the hard and harsh things by which the journey to God is made. Let him be clearly told the hard things, he says, that is, the rigors and labors and demands on his courage, so that he may be able to say with the psalmist: Because of the words of your lips I have kept hard ways.* Harsh things refers to the strict and violent things, or the strait and narrow things, of which6 the Lord says: ‘Strait and narrow is the way that leads to life’,* that life, namely, who said: I am the Way, the Truth and the Life.* Hence the ancient Fathers also said:

When men of this kind wish to be freed from the world’s subterfuges and approach the monastery, they should be brought together for a week in front of the doors, and hard and laborious things should always be proposed to them. Now if they persevere in knocking, entrance should not be denied them, but the father superior should allow such men to enter, and should show them how they can hold to the life-style of the brothers and keep the rule.7

9If he promises to persevere in his stability, after a period of two months this rule is to be read through to him, 10and he is to be told: This is the law under which you wish to do military service; if you can observe it, enter; but if you cannot, freely depart.

* Ps 17:4

* Mt 7:14

* Jn 14:6

5. RBas. 6:9-10 (CSEL 86:38); Conc. 65.8 (1274C-1275A). 6. ‘Way’ is supplied here. Smaragdus makes an easy transition

from the accusative of the neuter plural to the ablative of the feminine singular: Aspera dicit districta, violenta vel arta et angusta, de qua dominus dixit ‘Arta et angusta via . . . . ’ (CCM 293).

7. RIVP [7]:25-28 (R Ben. 77:79); Conc. 65.3 (1271B).

On the Procedure for Receiving Brothers 469

470 Commentary on The Rule of Saint Benedict: Book Three

If you can observe it, enter, he says. Understand: If you can observe the precepts of this rule, enter to do military service; but if you cannot, before you submit your neck to the yoke of the rule and become subject to its service, freely depart. It must be noted that he does not say: This is the law under which you may rest and live quietly and at leisure, but he says under which you wish to do military service, so that you may understand that the life of man on earth is a military service, and his days are like the days of a mercenary.* So then, he who desires to pass over into his military service must endure everything for the Lord, for the sake of an eternal reward, and be tested like gold by the file, by hammers and by the fire of the furnace, so that he may be able to reach the Lord’s crown and diadem.

11If he still stands firm, then let him be taken back to the above-mentioned novitiate and again tested in all patience. Hence Isidore says: It is not fitting for anyone to be received inside who has left the world and is turning to serve as the Lord’s soldier with loving and salutary humility, unless he has first been put outside and his humility and patience tested.8 Now the reason why we do military service under the abbot’s command with various kinds of testing, and bear with rejoicing the hard and rough things the abbot orders is, that after the ºpilgrimage of this life we may deserve to reign with the Lord. When he says, Then let him be taken to the above-mentioned novitiate, although he had already said previously, Let him be in the novitiate, we understand that he has left the novitiate itself and come to the lecture-room or to the place the abbot has chosen, and there he hears the precept of the rule; and then he again goes back to the novitiate. Hence Saint Aurelius [Aurelian] says: By God’s order we have in the first place laid this down as

Jb 7:1 *

CCM 295 º

8. Isid. Reg. 4 (PL 103:558C); Conc. 65.10 (1275C-1276A).

something to be observed: that if anyone comes to be a monk, the rule is to be read to him in the visitors’ parlor.9

12After a lapse of six months let the rule be read to him, so that he may know on what he is entering. Hence Ferreolus says: After this let the monastery’s rule be read to him at the abbot’s order, so that there may be nothing new or unusual in the future. If he intends to depart, let him take no notice; if he intends to stay, let him get to know it.10 So let him be assigned to one of the seniors and be formed by the discipline and teachings of the rule, so that he may come to know what he has to do, and whom it befits him to serve, and everything else in turn.11

13And if he still stands firm, after four months let the same rule be read to him again. This course of a year is completed for the novice from the time at which he came knocking at the monastery. In this period of a year the rule has been read to him in an orderly way three times, while he is still living in the novitiate. Not only blessed Benedict but other Fathers as well have ordered the novice to observe this period of time. For they said: No one is to be allowed to change his dress except after a full year. But if the penitent’s compunction is so great that he demands by earnest supplication that this be not denied him, yet what is granted to one who asks urgently and faithfully should not be regarded as something he has a right to.12 Hence blessed Fructuosus says:

And thus having been handed over to one spiritual senior for a whole year, he must not mix at once with the community,13 but he must first be thor-oughly taught by all the practices of good works.

On the Procedure for Receiving Brothers 471

9. Aur. Reg. 1 (PL 68:387D-388A); Conc. 65.30 (1300A). 10. RFerreol. 5 (PL 66:962A); Conc. 65.11 (1277A). 11. Cf. RTarn. 1:3 (R Ben. 84:14-15); Conc. 65.17 (1284A). 12. RTarn. 1:21 (17); Conc. 65.17 (1285AB). 13. Fructuos.RComplut. 21 (PL 87:1109C); Conc. 65.12

(1278A).

472 Commentary on The Rule of Saint Benedict: Book Three

But if any convert distinguished for his good and pure conduct is approved by the judgment of the abbot and other spiritual brothers for the merit and purity of his conscience, if he is a cleric he will be able to mix with the community of brothers, accord-ing as the abbot’s deliberation, and that of the best of the brothers, decides should be done.14

14And if, having had deliberation with himself, he promises to keep everything and to observe everything he is commanded, let him then be received into the community; 15but let him know that it is laid down by the law of the rule that from that day he is not allowed to leave the monastery º 16or withdraw his neck from under the yoke of the rule, which he was able, during such a prolonged deliberation, either to refuse or to accept. ‘Having had’ comes from ‘having’, while ‘deliberation’ means ‘meditation or discussion’. And so a reconsideration* is defined as a deliberation that has been had.

Concerning this sentence a certain master of monks says: When this reading of the rule to the novice is finished, the abbot should give him this answer in the first place, that perhaps he is not able to keep the prescriptions of the rule. Now when the new brother says he is able to obey in everything, and replies that he will observe everything the abbot says and is ready for everything,15 and if he promises to fulfill everything, let him then be received into the community of monks. But having once been received, until his death

14. Fructuos. RComplut. 21 (1109B); Conc. 65.2 (1277B). Where in this quotation from Fructuosus the CCM text has clericus, ‘cleric’, Ménard (2:955) also had clericus, with celerius, ‘more quickly’, apparently suggested as an amendment. Migne has simply incorporated the amendment into the text.

15. Cf. RM 87:4 (SCh 106:356); Conc. 65.26 (1288A).

CCM 295 º

retractatio *

he should not presume or be allowed to leave the monastery, on account of the prophet’s saying: One thing I have asked of the Lord, this shall I seek: to live in the house of the Lord all the days of my life.* 16

17Now the one to be received shall promise, in the oratory in the presence of all, his stability, a monastic way of life, and obedience 18before God and his saints, so that if at any time he acts otherwise, he may know that he will be condemned by him whom he mocks. He shall make his promise in this form of words:

‘I, N.N.,17 in this monastery of Saint N.N., promise my stability, a monastic way of life, and obedience according to the Rule of Saint Benedict, before God and his saints.’

And when he has bound himself by this promise, let him be subject to the rules written above through his industry in good works, inasmuch as he intends to please the Lord.18 But if at any time he acts otherwise, that is, if he willingly departs from the regular life, let him know that he will certainly be condemned by the God he mocks.

19Concerning this promise of his let him draw up a petition in the name of the saints whose relics are there, and of the abbot who is present. This petition is to be pronounced by the novice with this general sense: As I pay careful attention to the first beginning of my monastic life, I can see that an easy entrance into the monastery was not granted to my request at first. But when I had been knocking for a long time I was scarcely—and this was out of

On the Procedure for Receiving Brothers 473

* Ps 27:4

16. Aur. Reg. 1-2 (PL 68:388D-389A); Conc. 65.30 (1300AB). 17. Ego ille in hoc monasterio sancti illius . . . : the first and sec-

ond examples in the Commentary of the use of ille meaning N.N., [so-and-so]; cf. CCCM 68, p. LXXV n. (12), and Ch. 59 n. 11 below.

18. Fructuos. RComplut. 22 (1110B); Conc. 65.13 (1279A).

474 Commentary on The Rule of Saint Benedict: Book Three

mercy—assigned a place in the guesthouse, where I remained for a few days, and then proceeded to the novitiate. There, at first hard and harsh things were clearly told me by a senior, and I was simply asked to promise my stability. This senior used to threaten me, and intimate these words in my fearful ears: You must know for ºcertain that if, after promising to observe the rule, you turn and look back, you will not be fit for the kingdom of heaven. Moreover, you must know that you will be cast out of the enclosure of the monastery in the very same clothes in which you were received into it. And because the world had lost you for good you were stripped of your old clothes, and likewise stripped of vices; it is only right that it should receive back its slave clothed in both of these, as being one whom all must hold forever in disgrace. But I, strengthened by the example of David, used to cry out to the Lord: Because of the words of your lips I have kept hard ways,* knowing with the utmost certainty that, if I am a sharer in the passion of Christ, I shall also be a sharer in his resurrection. Strengthened by these and similar divine utterances, I used to promise that I would suffer everything with constancy for the sake of eternal life.

The father, seeing this constancy of ours, ordered the rule to be read to us three times in the year, right through, and also ordered the rule to be handed over to us, with the express warning: This is the law under which you wish to serve; if you can observe it, enter; if you cannot, freely depart. Therefore, seeing this very well-ordered and prolonged space given to me, leaving aside all hesitation I earnestly beg of you with tears to deign to make me a member of your community. I have already held wholesome deliberation with myself about salvation, and I promise, with the Lord’s help, to keep the ordinances of this rule in all matters, willingly to observe the precepts of my abbot, and by the Lord’s favor to comply with all the commands of the older

CCM 296 º

Ps 17:4 *

brothers. And I promise faithfully to be subject to the laws of this rule for the sake of eternal freedom, so that I am no longer free from this day to leave the monastery and to withdraw my neck from under the yoke of the rule, which I was free either to refuse or to accept during a year-long process of making a choice. But as I stated before, leaving aside all reluctance I promise my stability in the monastery, and a monastic way of life, and on account of the service of my profession and the reward of eternal life and fear of Gehenna, I humbly subject myself to do the military service of holy obedience, in the presence of God and his angels. And in order that you may hold this petition containing my promise firmly in your keeping, I have written it out in the name of the saints whose relics are kept here, and abbot N.N., who is present, and I hand it over to be held in perpetuity. I now place it, signed with my own hand, on the altar, to be kept in this monastery for all time. And so there follows:

20He shall write this petition with his own hand, or at least if he is illiterate another shall write it at his request, and the novice shall put his mark to it and place it on the altar with his own hand. Thus we find it written elsewhere:

If the novice enters with his own possessions, ºthe inventory and donation made of his things to God and the monastery shall be placed by the donor’s own hand on the altar. While doing this the brother him-self shall say: See, O Lord, with my soul and my poverty I give back and offer to you whatever you have given me, and I want my possessions to be there where my heart and soul are, but under the control of the monastery and of the abbot whom you, Lord, are placing over me to fear in your place, since you say to them: ‘He who hears you hears me, and he who spurns you spurns me*’.19

On the Procedure for Receiving Brothers 475

º CCM 297

* Lk 10:16

19. RM 89:17-20 (374); Conc. 65.28 (1293BC).

476 Commentary on The Rule of Saint Benedict: Book Three

21When he has placed it there, let the novice himself at once begin this verse: Receive me, O Lord, according to your word and I shall live; and do not disappoint me in my expectation.* 22The whole community shall repeat this verse three times, adding a Glory be to the Father. 23The novice brother shall then prostrate himself at the feet of all so that they may pray for him, and from that day he shall be counted as one of the community. It is the voice of one who is repenting and turning to God that says Receive me, O Lord, according to your word and I shall live, and so forth. For he who has gone far away from God by sinning, and has been hiding through long-standing habit from the knowledge of God like a dead man in the sepulcher of sin, is once again humbled by doing penance; he implores the Lord with weeping, that having been received he may live forever. And so, prostrate at the feet of all the brothers, he must ask them earnestly to pray for him, continuing to do this even when he has been received into the community. Hence a certain master of monks says:

After these words the new brother himself shall say this responsory: ‘Receive me, O Lord, according to your word and I shall live; and do not disappoint me in my expectation’. After this responsory the abbot shall say this verse: ‘Confirm, O God, what you have wrought in us’.* After this verse has been said, all shall at once give him the [kiss of] peace, and the abbot shall say the concluding prayer.20

Thus we are given to understand that after that Glory be said by all as mentioned above, all again must say the Lord’s Prayer with the novice, silently, as is the custom, and when the abbot says: And lead us not into tempta-tion, all shall answer in the usual way: But deliver us

Ps 119:116 *

Ps 68:28 *

20. RM 89:24-26 (376); Conc. 65.28 (1293C-1294A).

from evil.* And then the abbot, praying over the novice, shall say this prayer:

We beseech you, O Lord, receive this your servant who is fleeing to you from the storms of this world and from the snares of the devil, so that having been received by you he may rejoice at being saved in the present world and at being happily rewarded by you in the world to come. Through our Lord.

And then when the kiss [of peace] has been given to all, let him also be counted among the community.

º 24If he has any possessions, let him either give them beforehand to the poor, or make a solemn donation conferring them on the monastery, keeping back nothing at all for himself, 25aware that from that day he will not have power even over his own body. When he says Make a solemn donation, we understand that it should be done in a religious way, in the presence of witnesses and the whole community of the monastery. And so elsewhere the fathers of monks said: If a novice wishes to bring any property into the cell, it shall be put on a table in front of all the brothers.21 And a certain master of monks also says:

Together with his own soul he shall offer everything to God and the oratory of the monastery by means of a donation, which is subscribed to by religious witnesses: the bishop, priest, deacon and clergy of the territory. And in the deed of bond itself he shall state clearly that if at any time he should wish to leave the monastery, he is to do so without his possessions, and depart from God without pardon for his sins.22

On the Procedure for Receiving Brothers 477

* Mt 6:13

º CCM 298

21. 3RP 1 (PL 103:443D); Conc. 65.2 (1270A). 22. RM 87:35-37 (360-362); Conc. 65.26 (1290A).

478 Commentary on The Rule of Saint Benedict: Book Three

26At once therefore let him be stripped of his own clothes which he is wearing, and be dressed in the monastery’s clothes. It seems to me that at this point if he is in lay dress he is to be given the tonsure and so dressed in the monastery’s clothes. And so on this account a certain ancient master of monks also says: When therefore he has completed a whole year without blame in the monastery in company with the rest of the brothers, then at length without any delay let him be given the tonsure, and let his clothes be changed for those of his holy resolve.23 For this reason Cassian also says:

But when anyone is received into the monastery, he is to be stripped so thoroughly of his previous abundance that he is no longer permitted to have even the clothing he was dressed in when he came from the world, but let him be brought out in the center, stripped of his own things, and clothed by the abbot’s hands in the garments of the monastery.24

But before the novice to be tonsured actually receives the tonsure, let the priest says this prayer for him:

Grant, we beseech you, almighty God, that as this your servant loses the hair of his head, he may at the same time lose the vices of heart and body, so that renewed both in body and in mind he may happily be able to reign with you forever. Through [our Lord].

27But the clothes he was wearing should be put in the wardrobe and kept there, 28so that if at any time he consents to the devil persuad-ing him to leave the monastery—which God

23. RM 90:79-80 (392); Conc. 65.29 (1298B). 24. RCass. 24:1 (R Ben. 94:181); Conc. 65.22 (1286C); cf.

Cassian Inst. IV.5 (CSEL 17:50).

forbid!—he is to be stripped of the monastery’s clothes and then cast out. And so Cassian says:

Now the clothes he has taken off are to be handed over to the prior; ºthey are to be kept by him until, by different kinds of testing and trial, his progress in monastic life may be more clearly recognized. But if there is detected in him any murmuring or dis-obedience, the monastery clothes he had been dressed in are to be taken from him; he is to be dressed again in his old clothes which the prior is keeping, and cast out, because it is not right for him to leave with the monastery clothes he has received.25

Hence a certain master of monks says:

Now the secular dress that was taken off him when he was changing his attire is to be carefully put away and kept, whether it was that of layfolk or that of an already full-fledged religious.26 This is in case—far be it from religious!—he should ever want to return to his vomit* and chooses to return to the world’s ways, and cannot be restrained by any bonds of the Scriptures and of admonitions. If that happens, let him give back to Christ what is his, in other words let him be stripped of the holy garments and the sacred habit, be dressed in his own clothes, which he was wearing when he came, and again imitating the world return to the devil, his counselor. And let not the habit of Christ he was formerly given be defiled in the world by a fugitive.27

On the Procedure for Receiving Brothers 479

º CCM 299

* 2 P 2:22

25. RCass. 25:1 & 26:1 (as in n. 24); Conc. 65.23-24 (1287AB); cf. Inst. IV.6 (CSEL17:51).

26. ‘full-fledged religious’ is Fr Luke Eberle’s translation of firmato converso at RM 90:83. A note there refers to an earlier explanatory note on conversus at Ch 87, note 1.

27. RM 90:83-86 (394); Conc. 65.29 (1299A).

480 Commentary on The Rule of Saint Benedict: Book Three

29But he is not to get back that petition of his which the abbot took from the altar; it is to be kept in the monastery. He orders that petition to be kept in the monastery, so that by means of it the abbot may, should he so wish, bring him back to the monastery even against his will, and keep him subject there; or if perhaps he says he is not a monk, he may be refuted by means of that petition and brought back to the service of monastic life.

CHAPTER 59

ON THE SONS OF NOBLES AND OF THE POOR WHO ARE OFFERED

1If anyone from the nobility offers his son to God in the monastery, if the boy himself is under age, his parents shall draw up the petition we spoke of above; 2and let them wrap the peti-tion and the boy’s hand with the offering in the altar cloth and so offer him. Hence Basil says:

Children ought to be received by the will and with the consent of their parents; in fact, they ought to be offered by the parents themselves with many people as witnesses, so that every opportunity for wicked men to curse may be ruled out. If they are received and then break ºtheir resolution, should they not be viewed rather as persons who have sinned against the Lord? They have broken the covenant they made acknowledging him when they made their profession. If a man sins against a man,

CCM 300 º

he will pray for him to the Lord; but if he sins against God, who will pray for him? *1

Hence Isidore says:

Whoever is made over in the monastery by his own parents should know that he is to remain there al-ways. For Hannah out of piety offered the boy Samuel to God once he had been weaned*; he both remained in the ministry of the temple, which he had discharged from [the time] his mother [left him there], and served where he was stationed.2

We are given to understand from this that the par-ents he refers to here are none other than the father or mother who begot or gave birth to him, because Hannah herself and no one else offered Samuel, whom she bore, to serve the Lord in his temple.

3As regards his property, they shall either promise under oath in the present petition. Under oath,* he says, that is, with an oath.† For ev-eryone swears by someone superior to him, and there-fore he says under oath, because he who takes an oath is under the oath by which he swears, and under him by whom he swears. That they will never of themselves, never through a substitute or in any way given him anything or provide him with the opportunity of having anything. A substitute is a person who is put in place of someone else, a sur-rogate. A substitute means ‘one who takes another’s place, made under’,* as it were. And so we call a man a substitute consul* if he is substituted for someone else.3

4Or at any rate if they are unwilling to do this and wish to offer something by way of alms

* 1 Sm 2:25

* 1 Sm 1:24

* sub iureiurando† cum juramento

* suffactus

* suffectus

1.RBas. 7:4.14-15 (CSEL 86:39-40); Conc. 66.2 (PL 103:1307A.1308A).

2. Isid. Reg. 4 (PL 103:558D-559A); Conc. 66.3 (1308B). 3. Isid. Etym. X.256; PL 82:394C.

On the Sons of Nobles and of the Poor Who Are Offered 481

482 Commentary on The Rule of Saint Benedict: Book Three

to the monastery for their advantage, 5let them make a donation of the things they wish to give to the monastery, reserving for themselves the usufruct, if they wish. He calls usufruct what we call ‘use and enjoyment’. In other words, let them donate those things to the monastery by means of a testament, reserving to themselves the use and enjoy-ment.4 From these things let them every year pay the amount appointed for them.

6And in this way let all avenues be blocked, that is, let every opportunity be closed off, made dif-ficult and denied, as a result of which the boy might be further endangered. For it is sinful for someone who aims to escape this world’s snare to keep back something whereby the devil’s hostility may be able to enmesh him. So that the boy may not have any slight idea by which he may be deceived and so perish—which God forbid!—which we have learnt by experience. He ºhad seen young men leave the monastery at an opportunity like that, and for the sake of earthly things leave God’s service and love the world; and so he says which we have learnt by experience. And if this used to happen rarely then, we know that it now happens very frequently.

A certain master of monks says concerning this chapter:

When the son of some nobleman wants to fly to the monastery for the service of God, he shall not be received before he has promised to do all that obedience requires, as we said above. Then his par-ents should come together, so that their wish in his regard may be ascertained.5 If his parents agree with his wish, the abbot shall call them to the monastery to question their son’s wish for the monastic life, so that it may seem rather that those who brought him

CCM 301 º

4. Cf. ibid. V.25.29; 208C. 5. RM 91:1-2 (SCh 106:398); Conc. 66.6 (1309A).

into the world are the ones who are dedicating and offering him. So when the parents answer that they are willing to fulfill joyfully what he desires, the abbot shall say to them:6 ‘In the light of these con-siderations, dear parents, we are right to encourage you according to God on behalf of your sons. If you desire to offer your son worthily to God, first divest him of the world. But if anything of the world re-mains with you in reserve for him, there will come a day when he will experience the arousal of a dia-bolical desire, as a dog delights to return to his vomit;* and having put his hand to the plough, then looking back, he may no longer be fit for the kingdom of heaven.* Some day, certain of the por-tion that you have kept for him, he will leave the monastery, desiring to return to your home in the world, wanting to be a co-heir with his brothers. He may begin to return as spouse and master of his possessions, and having been reinstated in his for-mer delights and displays he will be wanting noth-ing else than to get married. So then, as we said above, if you want to offer him worthily to God,7 let his inheritance be divided into three equal parts: let one part be distributed by the abbot’s hands and given to the poor and needy; let him leave the sec-ond to you and his brothers as a farewell gift, since he is proceeding to the court of the saints; let him bring the third part with him as a contribution to his own upkeep, for the benefit of the monastery’s saints.8 But if both these sayings are hard for you to accept, so that you neither heed God by giving to the poor and ºredeeming your son’s soul, nor heed our counsel by dividing his worldly substance into parts and taking it away from him, at any rate give God your son without anything, on his own, in such a way that you promise him on oath on the

* 2 P 2:22

* Lk 9:62

º CCM 302

On the Sons of Nobles and of the Poor Who Are Offered 483

6. RM 91:5-7 (as n. 5); Conc. 66.6 (1309B). 7. RM 91:35-41 (404-406); Conc. 66.6 (1311BC). 8. RM 91:49-52 (406-408); Conc. 66.6 (1312AB).

484 Commentary on The Rule of Saint Benedict: Book Three

holy Gospels that he shall henceforth have nothing from your patrimony. Thus persevering steadfastly in the Lord he shall know that he has nothing to hope for from the world when he sees that he is a stranger to you and to it.9 The main thing is that he should have nothing in the world that he can still hope for from you and your property, while you are alive or when you are dead. For he to whom the world is once and for all crucified must not once more find pleasure in it.’ 10

There follows:7Poorer people shall do likewise. 8But those

who have nothing at all shall simply draw up a petition and offer their son with the gifts in the presence of witnesses. When this handing over of the sons of those of noble or of low birth, of the rich or of the poor is taking place, something worded along these lines may be recommended: Since it is held to be sanctioned by law and provided for from ancient times, that parents hand over their own sons with the offer-ings to serve the Lord happily in the Lord’s temple, without doubt we are offered a wholesome example to follow as regards our sons. For it is a right decision: to give back to our Creator what we have produced. Therefore, in the presence of witnesses, I hand over this son of ours, whose name is N.N.,11 with the of-fering in his hand and the petition all wrapped up in the altar-cloth, in the name of the saints whose relics are kept here, and of the abbot who is present. I hand him over to remain here in keeping with the rule, so that from this day on it is no longer lawful for him to withdraw his neck from under the yoke of the rule;*

9. RM 91:55-57 (408); Conc. 66.6 (1312B-1313A). 10. RM 91:61-62 (408-410); Conc. 66.6 (1313A).11. Idcirco hunc filium nostrum nomine illo . . . : the second ex-

ample of a form of ille in the sense of N.N., [so-and-so]; cf. CCCM 68, p. LXXV n. (12), and Ch. 58 n. 17 above.

RB 58.16 *

instead he is to know that he is to observe faithfully the ordinances of the same rule and serve the Lord in a joyful spirit with the rest. And in order that this hand-ing over of ours may continue in force, I promise with an oath before God and his angels that I will never of myself, never through a substitute, in any way at any time by means of my property and possessions provide him with opportunities of leaving the monastery. And in order that this petition may remain in force, I have signed it with my own hand and have handed it over to the witnesses to be confirmed by them.

ºCHAPTER 60

ON PRIESTS WHO MAY WISH TO LIVE IN THE MONASTERY

1If anyone from the order of priests asks to be received into the monastery, consent should not be given him too quickly. He says: Consent should not be given him too quickly, so that his constancy in seeking may be tested and his persever-ance in knocking examined, for it is written: Seek and you shall find, knock and it shall be opened to you.* And certainly for this reason: to test whether he comes in-spired by the Holy Spirit or moved and tempted by another spirit.

2If, however, he resolutely persists in this request, he should know that he will have to observe the whole discipline of the rule. The discipline of the rule means the rule’s teaching in all matters and the precepts of holy instruction. Discipline comes from the verb [discere] ‘to learn’.1 For whatever is

On the Sons of Nobles and of the Poor Who Are Offered 485

º CCM 303

* Mt 7:7, Lk 11:9

1. Isid. Etym. I.1.1; PL 82:73A.

486 Commentary on The Rule of Saint Benedict: Book Three

learnt in a holy way in the school of the rule is fit-tingly called ‘discipline’. For the instruction of regular discipline consists in keeping the precepts of the same rule, as well as in its chastisem*nts and reproofs and its various judgments, in which he who perseveres to the end will be saved.*

3Nor shall anything be relaxed for him, so that it may be as it is written: Friend, what have you come for?* For Judas had come to betray the Lord, and by way of excuse he was offering him a false kiss. The Lord said to him: Friend, what have you come for?; understand: ‘Do that (that is, what you have come for). For you have come to betray me, not to kiss me. So don’t bother giving a false kiss, and make haste to hand over your Lord and Master.’2 This is how one must speak to priests and to all living in the regular life who do not take care to obey its precepts in all things. They should be told Friend, what you have come for, that do. For you have come to obey, not to command; to work, not to be idle; to be exercised by various tasks, not to devote yourself to gossip; to be humbled, not be become proud. So, Friend, what you have come for, that do. You have come to observe the precepts of the rule; as far as you are able with the Lord’s help, observe them, so that you may be justified by observing them, not endangered by spurning then.

4Let it be granted him, however, to stand after the abbot and give the blessing, or to celebrate Mass, provided the abbot bids him; 5otherwise, let him not presume anything at all, knowing that he is subject to the regular discipline, and let him rather give examples of humility to all.

Mt 10:22, *24:13

Mt 26:50 *

2. Cf. Smar. Collect.; PL 102:182A. In its RB text and once in the commentary on v. 3 of this chapter the CCM text has Amice ad quod venisti?, and twice the same words without a question mark; the relative quod fits better with Smaragdus’s explana-tion than the interrogative quid used in the Latin Vulgate of Mt 26:50 and in the Migne text of the Commentary.

A priest has ºwatched over himself carefully in the world; for love of God, the integrity of his morals, and the balanced nature of the regular life, he comes to the monastery so as to serve the Lord quietly there, and grow more and more in the virtues. If he lives there as a father to the community’s monks, and while show-ing an example of holiness excels the rest in holy vir-tues, he is rightly granted to stand after the abbot and give the blessing and celebrate Mass. He must do this not through any rashness of his own but at the order and by appointment of the abbot. But one who, weighed down by the burden of sin, has already been deposed in God’s sight from the honor of the priesthood, and who in order to be saved seeks the en-closure of the monastery so as to live there subjected to penance and always humbled, must not seek such a position; instead, he must be humbly content with the place that is his by order of entry. And so there also follows:

6And if perchance he is in the monastery be-cause of ordination or something else,3 7let him keep to that place [which he has from] when he entered the monastery, not that which has been bestowed on him out of reverence for the priesthood. When he says If perchance . . . [be-cause] of ordination, understand: either because he has been ordained priest, or because he has received a ministry of organizing, that is, he has received from the abbot authority to organize something in the monas-tery, or [because of] something else, understand: he is placed high in rank in the monastery, let him keep to that place, and so forth. Concerning this chapter a certain master of monks also says:

º CCM 304

On Priests Who May Wish to Live in the Monastery 487

3. Et si forte ordinationis aut alicuius rei causa fuerit in monaste-rio . . . Smaragdus clearly takes causa as an ablative modifying ordinationis aut alicuius rei, leaving an understood sacerdos as the subject of fuerit.

488 Commentary on The Rule of Saint Benedict: Book Three

If priests choose, for love of God and for the sake of discipline and a measure of holy life, to dwell in monasteries, they shall be called fathers of the mon-astery in name only; they shall not be allowed to do anything else in the monastery except to say the collects and the conclusions, and to give the blessing. Let them neither presume nor be allowed to do anything else, nor claim any role in the organiza-tion, control or administration; but the abbot who is appointed over the whole flock shall adjudicate and vindicate with the rule every kind of permission and controlling power in the monastery. For we have determined that they be called fathers of the monastery only by nominal title of honor, because of their consecration or ordination as priests.4 For if the priests choose rather to enjoy each day the monastery’s food, clothing or footwear, they must also work in community according to the apostolic precept,5 mindful always of the holy apostle Paul, who points to himself as an example saying: We did not eat your bread without paying.* Again he says: We toiled with our own hands so as not to be a burden to any of you.* And again he says: If a man does not work, let him not ºeat.* So if they remain idle for a very long time, refusing to earn their keep by the labor of their own hands, they shall be respectfully summoned by the abbot with the witness of many religious, and shall return to their churches. But if—which God forbid!—they do not want to leave peacefully, but rather with some scandal, they shall be seized, divested of the monastery’s things and shut out, and the gate closed behind them, because they themselves should, with more reason, do what they preach to others.6

4. RM 83:3-8 (SCh 106:342-344); Conc. 67.2 (PL 103:1315A). 5. RM 83:10-11 (344); Conc. 67.2 (1316AB). 6. RM 83:14-21 (344-346); Conc. 67.2 (1316AB).

2 Th 3:8 *

Ibid. *CCM 305 º2 Th 3:10 *

8If any clerics have the same desire and wish to join the monastery, they should be put in a middle position, 9but only if they also promise observance of the rule and their own stability. Here too he orders that those clerics be placed in a middle position who are not weighed down by the burden of sin, but who wish to join the brothers in the monastery out of love for God and a desire for the regular life. But as has already been said above con-cerning priests, the rest shall each of them be content with the place due to him by the time of his entry.

CHAPTER 61

HOW PILGRIM MONKS ARE TO BE RECEIVED

1If a pilgrim monk arrives from distant prov-inces and wishes to live as a guest in the monas-tery, 2provided he is content with the custom of the place as he finds it and does not disturb the monastery with his superfluity, 3but is simply content with what he finds, let him be received for as long a time as he wishes. Content, that is, as regards food, drink and clothing, or as regards the kinds of work and the monastery’s customs in other matters. If in all these things he does not disturb the monastery with his superfluity, that is, by his ex-cessive demands and his faultfinding, then let him be received for as long a time as he wishes. Hence Basil says:

It is indeed fitting that he be granted admission, because of the uncertainty as to how things will

How Pilgrim Monks Are to be Received 489

490 Commentary on The Rule of Saint Benedict: Book Three

turn out. For it can happen sometimes that over a period of time he derives benefit from, and finds delight in, the holiness of the life, and perseveres in what he has begun, as we know has frequently happened. However, one ought to act in his regard rather cautiously and carefully, so that whether he abides and progresses in the truth, or it is the liberty of our institutions that is being spied out, it may be found worthy of approval and pure. For in this way we shall please God, and he will either make progress if he is genuine, or be put to shame if he is an impostor.1

4Of course if he finds fault with something or draws attention to it in a reasonable way and with the humility of charity, let the abbot pru-dently consider it, in case it was for this precise reason that the Lord has sent him. ºWhen he says If he finds fault with something with the hu-mility of charity, he is speaking about the service of God and the observance of the rule and keeping the Lord’s precepts. As regards all these matters, if with charity a guest corrects something or says it should be corrected, he should be heard willingly; things need-ing correction should be speedily corrected, because when the Lord is at work, one man is frequently cor-rected through another.

5But if afterwards he wishes to fix his stability there, such a wish should not be refused, espe-cially as his mode of life and character could be discerned while he was a guest. It is not stated clearly here how he is to fix his stability, whether in the heart only, or both in the heart and by word. But we are given to understand that, as the novice prom-ised his stability* before God and his saints, so

CCM 306 º

RB 58.9 *

1. RBas. 87:3-4.5-6 (CSEL 86:121-22); Conc. 68.4 (PL 103:1322A).

that if at any time he acts otherwise he may know that he will be condemned by him whom he mocks,* so also this man, although he does not promise since he has already promised, should fix his stability both in his heart and by word before God and his saints and suitable witnesses, so that he may not deserve to be condemned for his much and un-lawful wandering.

6But if during his time as a guest he is found excessively demanding or prone to vice, not only must he not be made a member of the monastic community, 7but he should even be politely told to leave, so that others may not be corrupted by his wretchedness. As has already been said, the expression excessively demanding refers to matters of food and drink and the other ob-servances of the rule. Prone to vice means ‘to have grown accustomed to, and often have incurred the stain of, vice’. One who loves vice is in the habit of practicing it frequently; having been made wretched by it, he is fittingly said to be prone to vice. And so there also follows here: So that others may not be corrupted by his wretchedness. Wretchedness means a life that is ‘full of vice and sordid with sins’. It is called wretchedness because it makes those who love it wretched, as it is written: Sins have made us wretched.*

8But if he is not the kind who deserves to be cast out, not only should he be received at his request and made a member of the community, 9but he should even be persuaded to stay, so that others may be instructed by his example, 10and because in every place we serve one Lord, we are at the service of one King. For the evil must be cast out and driven out, lest others be corrupted by their company; but the good must be received, held on to and attracted, so that others may be improved by their company; the former must be cast out so that

* RB 58.18

* Pr 14:34

How Pilgrim Monks Are to be Received 491

492 Commentary on The Rule of Saint Benedict: Book Three

their vices may be guarded against, the latter must be held on to so that their holy and honorable life may be imitated by others. The persuasion to be employed for holding on to a good guest is as follows: he should be told: Brother, stay with us in this monastery and do not move on, so that others may be instructed by your good example. For there is no need to seek God in some other place; he is everywhere, at all times and totally. We ourselves also serve the Lord in this place and do military service for the same King. For there is one Lord in every place, who is served every day by his servants, and there is one ºKing of kings, who is being served by his soldiers always and everywhere. And so there is no need for you to look for another place where you may serve the Lord better, because by toiling well here and serving the Lord you will be able to gain the kingdom of heaven.

11If the abbot sees that he is that kind of man, he may put him in a somewhat higher place. He says If he sees that he is that kind of man, that is, the kind who deserves to be put in a higher place. It is a holy and proven life that ought to be placed in a high rank in the monastery, not a person of noble birth. For a servant of God must be honored, not according to the generosity of his parents or the elegance of his clothes, but according to the merit of his life.

12And not only in the case of a monk, but also in that of the aforesaid orders of priests and clerics, the abbot has the power to establish them in a higher place than is theirs by entry, if he sees that their life deserves it. These men must not be exalted because they are priests and ordained clerics, but because they are approved by the merit of their life and are found to be holier than the rest in a holy way of life. And so it is not the abbot’s temerity that exalts them, but the holiness of their behavior.

13But the abbot should be careful never to re-ceive a monk from another known monastery

CCM 307 º

to live there, without the consent of his abbot or a letter of recommendation, 14for it is written: Do not to another what you do not want done to yourself.* On this account the ancient Fathers said:

It shall not be lawful to receive brothers from an-other monastery without the permission of the father in charge there; and not only to receive them, one should not even see them, since the apostle says: ‘For he who has broken his first troth is worse than an unbeliever’.* But if he is entreated by the father in charge to enter another monastery, the latter should commend him to the one in charge in the place where he desires to be, and so let him be re-ceived. But that monk should know that he has as many seniors as he has brothers in the other mon-astery. Attention must not be directed to what he was before, but what must be put to the test is what manner of man he has begun to be. If the one re-ceived is seen to have anything in the way of pos-sessions or books, it will no longer be lawful for him to possess them, so that he who was not able else-where to be an old man can be perfect.2

Hence blessed Ferreolus says:

We absolutely refuse, forbid and prohibit a monk or cleric belonging to another place or monastery to be received for any reason, exercising precaution in such matters out of zeal for charity, in case he in-troduces some novelty, thus giving rise to the sordid-ness of scandal. For Scripture says: ‘Whatever you do not want done to you, do not to another’ *.3

How Pilgrim Monks Are to be Received 493

* Tb 4:16

* 1 Tm 5:12, 8

* Tb 4:16

2. RIVP [13]:4-12 (R Ben. 77:87); Conc. 68.2 (1320A-1321A). 3. RFerreol. 6 (PL 66:962B); Conc. 68.5 (1322B).

ºCHAPTER 62

ON THE PRIESTS OF THE MONASTERY

1If any abbot asks to have a priest or deacon ordained, he should choose from his monks one who is worthy to exercise the priesthood. The abbot must examine the profession of faith* of all his monks, and then he should order the one he has cho-sen out of them all as being worthy, to be ordained for him as deacon or priest. The criteria for his choice are, merit of regular life and understanding of wisdom.

2The one ordained, however, should beware of haughtiness or pride, 3and not presume any-thing except what he is commanded by the abbot, knowing that he has to be much more subject to regular discipline. 4Nor should he under pretext of the priesthood forget the obe-dience and discipline of the rule, but he should make more and more progress towards God. For it is written: The greater you are, humble yourself in all things, and you will find grace before God.* The monk must therefore beware of the boastfulness of conceit, and of pride, the mother of vices, which just as it is the origin of all crimes, so is it the ruin of all virtues.1 For pride is worse than every vice, because it is assumed by very high and eminent persons, and it arises out of works of justice and the virtues. Rightly then is ‘pride the beginning of every sin’,* because unless disobedience has gone before, the fault of transgression does not follow.2

5Let him always keep the place he had on en-tering the monastery, 6except for his duty at the altar. In other words, let him always hold fast to hu-

CCM 308 º

confessio *

Si 3:18[20] *

Si 10:13 *

1. Isid. Sent. II.38.7; PL 83:639C. 2. Ibid. 38.1-2; 639AB.

494

mility and keep his own place, being regular in all his observance; and so let him come for the kiss of peace and Communion, to intone a psalm and stand in choir, and in absolutely all places* except for his duty at the altar, that is, except when he ministers at the altar. For when he is assisting at the altar he stands first, offers sacrifice and is the first to pray on behalf of all, even if he is last in rank. So position is not to be kept there, or rank held.

And if the community’s choice and the abbot’s will should want to promote him for the merit of his life. To be promoted means ‘to be honored and exalted and raised up from a lower to a higher place’. For it is entirely fitting that a person be raised up among men, who relying on the love of God consents to be humbled more than everyone else. For a monk who is distinguished more than everyone else for his careful-ness and moderation, his modesty, faith, humility, charity, and obedience, and his complete and sheer uprightness, ought to be honored more than everyone else.

º 7Yet he should know how to keep the rule laid down for deans and priors. 8Should he pre-sume to act otherwise, let him be judged not as a priest but as a rebel. If he observes well the rule laid down for him he will be honored both by the dignity and by the name of priest; but if he does not observe it, he will not be called a priest or even a monk but a rebel, because the pact he previously made of his own accord and peacefully, he afterwards broke through pride and obstinacy. For a rebel is one who, after making peace, again resumes war.

9And if though often admonished he does not amend, let even the bishop be brought in as a witness. 10But if even so he does not amend, and his faults are becoming notorious, he is to be cast out of the monastery, 11provided that his obstinacy is such that he refuses to submit or to obey the rule. For if he is so perverse that he will not

On the Priests of the Monastery 495

* RB 63.4-5

º CCM 309

496 Commentary on The Rule of Saint Benedict: Book Three

amend either for love of Christ or out of reverence for the bishop, it being known to all the neighbors, he is to be cast out of the monastery, [as] his faults are becoming notorious.

CHAPTER 63

ON THE ORDER OF THE COMMUNITY

1Let them keep their order in the monastery as fixed by the time of their entry into monastic life and the merit of their life, and as the abbot has decided. Hence blessed Fructuosus says:

He who was first to enter the monastery shall walk first, sit first, be first to receive a devout token, first to communicate in church, first to speak when the brothers are questioned on any matter, first to say a psalm, first to sit down in choir, first to do a week of duty, and first to extend his hand at table. The brothers should not ask how old a person is, but how monastic his life is, and what his attitude to work is, and how zealous he is. And so this discre-tion too must be expected of a senior: that he honor someone in the measure that he has seen him to be fervent for the love and worship of God. What we have to look for is not how well born or rich some-one was in the world, or how very old he is, but we must consider the uprightness of his life and the merits of a most ardent faith. For that person is to be judged better who is closer to God.1

1. Fructuos. RComplut. 23 (PL 87:1110BC); Conc. 70.6 (PL 103:1332AB).

2Yet the abbot should not disturb the flock entrusted to him. How the abbot disturbs the flock entrusted to him, the following statement makes clear when it says: Nor should he arrange any-thing unjustly as though he enjoyed ºunlimited power. Therefore by arranging anything unjustly the abbot disturbs the flock entrusted to him. In return for this he both makes the flock worse and heaps up condemnation for himself because of the unjust ar-rangement. And so there follows:

3But let him always be thinking that for all his judgments and works he is going to ren-der an account to God. Other people are going to render an account to the Lord in judgment only for their own works, but abbots and all who have charge of others are going to render an account to the Lord not only for their own crooked works, but also for their unjust judgments, when they come with him in the final judgment. The abbot must be greatly afraid, seeing that he must render an account to the Lord for his thoughts and works and likewise his judgments. He must also pay diligent attention to what the Lord says: With what judgment you judge you will be judged; and with what measure you measure will measure be made to you.* But he must also be dreadfully afraid of what is written: There shall be a most severe judgment for those who bear rule; the mighty are mightily tormented.*

4Therefore the brothers should come for the kiss of peace and Communion, to intone a psalm and stand in choir, according to the order the abbot has decided or the brothers themselves have. 5And in no place whatsoever shall age decide or prejudice the order, 6because Samuel and Daniel as boys judged their elders.* Hence Isidore says: Whoever enters the monastery first takes his seat first, walks first, is first to say a psalm, first to extend his hand at table, and first to receive Communion in

º CCM 310

* Mt 7:2

* Ws 6:5-6

* 1 Sm 3, Dn 13

On the Order of the Community 497

498 Commentary on The Rule of Saint Benedict: Book Three

church. The question among them is not how old they are, but when they made profession.2

When he says Samuel and Daniel as boys judged their elders, this is understood of Eli and of those who wanted to oppress Susanna. Samuel judged the elders when he saw the sons of Eli commit sin, and in his heart judged and condemned them as transgres-sors. He likewise found fault with Eli and judged him, because he did not curb them with strict punishment and restrain them from sin. Daniel also judged elders when he found fault with those men who, filled with evil thoughts, wanted to condemn Susanna with false witness; he condemned them and foretold that they would be cut to pieces with the angel’s sword.

7Therefore with the exception of those whom, as we said, the abbot has for a special purpose promoted, or has for certain reasons demoted, everyone else shall be ranked according to the time of their entry, 8so that, for example, he who came to the monastery at the second hour of the day should know that he is junior to one who ºcame at the first hour of the day, no mat-ter what his age or dignity. On this account it is written elsewhere: The abbot must take care that they be placed in their own order, in the order they had on joining the monastery, except where someone’s fruitful religious life merits his being promoted, or where a grave fault requires that he be downgraded.39Discipline for the boys being kept by all in all matters. The more frail the abbot sees a certain age to be in wrongdoing, the more effort must he put into looking after them. 10The juniors therefore shall honor their seniors. What is here exacted is not an honor consisting in things, but respect in speech

2. Actually Hier. RPachom. prf. 3 (PL 23:63C); Conc. 70.3 (1331A).

3. RWal. 22 (PL 88:1069B); Conc. 70.7 (1333C-1334A).

CCM 311 º

and conduct is required. And the seniors shall love their juniors. For the Lord Jesus Christ, who is the first-born among many brothers,* loved his juniors, the apostles, giving them an example and saying: This com-mandment I give you, that you love one another as I also have loved you.*

11As regards the use of names, no one shall be allowed to call another by his simple name; 12but the seniors shall call their juniors ‘brother’, while the juniors shall call their seniors nonnus, which is understood as the reverence due to a father. Just as among people living then the rever-ence due to a father was shown by calling the se-niors nonnus, so now today among us it is required by the very reverence due to a father that we call our seniors dominus. For whether our seniors are called nonnus or dominus, or whether the juniors are called brother, all these are quite suitable, as long as none of the brothers is called by his simple name.

13The abbot, however, because he is believed to take the place of Christ, shall be called ‘lord’ and ‘abbot’, not through any pretensions of his own but out of honor and love for Christ. 14But he himself should think about it, and conduct himself in such a way as to be worthy of such an honor. Note that he did not say: Because he pre-sides over all, excels all and is above all, the abbot shall be called lord and abbot, but he says Because he is believed to take the place of Christ, he shall be called ‘lord’ and ‘abbot’. Therefore an abbot who does not rightly take the place of Christ among the brothers unworthily receives and assumes this name. And so there also follows: Not through any preten-sions of his own but out of honor and love for Christ. For he must by his moral conduct, speech, judgments and life, and in absolutely all the Lord’s precepts, live without grounds for complaint, say-

On the Order of the Community 499

* Rm 8:29

* Jn 13:34

500 Commentary on The Rule of Saint Benedict: Book Three

ing truthfully to the Lord: I have not turned from your judgments,* and so fulfill this name for the honor and love of Christ. He must first fittingly take the place of Christ, and so receive his most sacred name, other-wise he might be wanting to assume it ºunworthily or rashly, and as a result receive condemnation rather than win justification for himself. When he says But he himself should think about it, understand: about his salvation, and he should fear to be condemned by such a name should he live crookedly; but if he lives uprightly, let him rejoice in being justified by such a name.

15But wherever the brothers meet each other, the junior shall ask the senior for a blessing. 16When an older monk passes by the younger shall rise and give him a place to sit; and the junior shall not presume to sit down unless his senior bids him, 17so that it may be as it is writ-ten: In honor anticipating one another.* Hence an-other father of monks also says:

When brothers meet each other on the way or in any place whatever, let them bow with all humility and ask each other for a blessing. If one of them is senior, let the junior first ask a blessing, and then finally let the senior follow.4 When some brothers are sitting together, if another comes on the scene those who are juniors in rank should rise and offer the senior a place. Juniors should in no circum-stances proudly contradict their seniors, but when questioned or reproved answer with all humility. If a junior sees a senior falling into any sin, he should direct him to confess to the abbot or prior, not so much by upbraiding as by grieving. A senior should do likewise for a junior.5

Ps 119:102 *

CCM 312 º

Rm 12:10 *

4. RWal. 22 (1069A); Conc. 70.7 (1333B). 5. RWal. 22 (1069BC); Conc. 70.7 (1334A).

18Small boys and adolescents, in the oratory and at table, should adopt their order with dis-cipline. They should adopt, he says; that is, they should receive and keep their order with discipline, integrity and chaste fear, and wherever they may be they should walk, stand, and take their seat in order. And so there also follows: 19But outside or any-where else they should have supervision and discipline, until they reach the age of under-standing. As has already been said above, the more fragile the abbot sees a certain age to be for sinning, the more watchfulness should he exercise over it in order to save it.*

ºCHAPTER 64

ON APPOINTING AN ABBOT

1In the appointment of an abbot the aim shall always be to place that man in office who is chosen by the whole community unanimously in the fear of God, or even by a part of the community, however small, possessed of more prudent counsel. 2The one to be appointed should be chosen for the merit of his life and the wisdom of his teaching, even though he be the last in order in the community. Hence blessed Fructuosus says:

As abbot let there be chosen, always from the mon-astery’s own monks, a man who is holy, discreet, serious, chaste, affectionate, humble, meek and learned, whose experience is shown by proofs given over a long period, and who is accomplished in all the aforesaid matters. He should be one who excels

On the Order of the Community 501

* Cf 63.9 above

º CCM 313

502 Commentary on The Rule of Saint Benedict: Book Three

in abstinence, shines in teaching, disdains exquisite banquets and the custom of maintaining an elegant table, rejects the taking of too much wine, and pro-vides for all the brothers living in community like their own most affectionate father. Sudden and im-moderate anger should not bring him down, or pride lift him up, or sadness and faint-heartedness break him, or unlawful desire corrupt him. He should show discernment in patience, and with anger, gentleness; he should wait upon the needy and the poor in such a way that he is recognized by his Christ-like compassion as a minister, and not a prelate only. The harmony between his speech and life must be so great that what he teaches by words he confirms by unremitting deeds; leading the way with the two-edged sword, he should apply himself to doing continually whatever he formulates for others by word, so that what he says may not be weakened by what he does, nor his good work be shattered on the other hand by unbecoming speech.1

3But if even the whole community—which God forbid!—should choose by joint resolution a person who goes along with their vices, 4and if these vices somehow come to the knowledge of the bishop to whose diocese the place belongs, and become obvious to the abbots or Christians of the neighborhood, 5they should prevent the conspiracy of the crooked from prevailing, and set a worthy steward over the house of God.* 6They should know that for this they will re-ceive a good reward if they do it with a pure intention and out of zeal for God, just as, on the contrary, they will be committing a sin if they neglect to do it. The reason he orders the bishop,

Ps 105:21, * Lk 12:42

1. Fructuos. RComplut. 20 (PL 87:1108CD); Conc. 4.2 (PL 103:759A-760A).

abbots, and even neighboring Christians to prevent a man prone to vice from becoming abbot is, that there is no one left in the community whose duty it is to prevent it.

ºAs though to say: Even if all those inside agree to have an abbot who is prone to vice, these Catholic men outside should strongly resist them and not go along with them, so that the vice that has been nur-tured by all to evil effect may not become established in the monastery. If that were to happen, its inhabit-ants would be held in odium by all in the neighbor-hood. Rather, let all repudiate the vice so that it may die, trample on it so that it may vanish, in order that among the monks virtues may grow and vices die out, and their neighbors seeing their good works may glo-rify the Lord* who has enabled them to want what is good, and has bestowed on them a worthy pastor and steward.

7The one appointed abbot should always be thinking what a burden he has undertaken and to whom he is going to render an account of his stewardship.* For the person who undertakes to rule monks receives not a small but a large burden to carry; from it he will get much hard work and toil, not pleasure and honor. He is beginning to rule the souls of the brothers, and he will be required to present to the Lord an account of his stewardship concern-ing them. Of his stewardship, he says, that is, of his administration and management. Properly speaking, a steward* is the manager of an estate†, hence the name. However, sometimes a man is called a steward, not be-cause he manages an estate but because he administers an entire household.2

8He should also know that his task is rather to be of benefit than to preside. By being of benefit the abbot profits both himself and others. He engenders

On Appointing an Abbot 503

º CCM 314

* Mt 5:16

* Lk 16:2

* vilicus† villa

2. Cf. Isid. Etym. IX.4.33; PL 82:551C.

504 Commentary on The Rule of Saint Benedict: Book Three

gain for himself and brings forth profit for others; he wins the Lord’s grace for himself and lavishes on oth-ers the teaching of salvation; he instructs others unto justice and wins eternal prizes for himself. By pre-siding, however, he makes hard work for himself and strikes fear into others as long as he lives. He creates unnecessary worry for himself and the penalty of hard work for others; he inflicts much anxiety on himself and frequent unjust harm on others. But if those who preside do all these things well and with discretion and for God, if they put the fear of punishment into those who want to sin so as to prevent them sinning, and if they hold sinners in check by severe punish-ment and upright judgment, they shall gain at least a little grace with the Lord. If, however, they neglect to do these things, but only wish to make themselves important because they are prelates, they will not only remain empty of the prize of a reward, but will also bewail the punishment of their pride in hell. And so he said He should know that his task is rather to be of benefit than to preside; from presiding he sometimes obtains some small good, but sometimes he acquires great evil for himself; by being of benefit he always acquires some good, always wins an eternal prize.

9He ought therefore to be learned in the di-vine law, so that he may know how, and there may be a source from which, to bring forth new things and old *. As though to say: The abbot should be learned in the divine law which consists of the New and Old Testament, so that he may know and learn ºhow to bring forth from it for the brothers new proofs and old. When he says And there may be, understand: there may be laid up in his heart a treasure of wisdom and knowledge, from which at need he is able to bring forth new and old proofs. At any rate the abbot should be learned, intelligent, skillful, wise, and a vessel full of wisdom, such that when he wishes he

Mt 13:53 *

CCM 315 º

has at hand a source from which to bring forth a new and an old proof.

9Chaste, sober and merciful; 10and let him al-ways exalt mercy above judgment* so that he himself may obtain the same. For it is written: Blessed are the merciful, for they shall obtain mercy.* And on the contrary: There will be judgment without mercy for him who does not practice mercy.* So then, that person exalts mercy above judgment who, after judgment has been passed, does not punish the impious severely, but mercifully spares them and frees them from the con-demnation that was due. Hence it is also written else-where: He exalts mercy above judgment, that is, mercy is put above judgment, because when the work of mercy is found in someone, even if he should have something deserving of punishment in the judgment, the fire of sin is extinguished as though by a wave of mercy.3

11He should hate vices, and love the brothers. For in one and the same person we can at one and the same time love the brotherhood and hate vices, if they are present. It is one thing that he is a brother, another thing that he is a man prone to vice. Therefore we should love in him the fact that he is a brother, and hate in him the fact that he is prone to vice. We should persecute vice in him, and once he is corrected love our neighbor as ourselves. Hence blessed Gregory also says: In this way we must show our neighbors the distinction between kinds of hatred, so that we both love in them the fact that they exist, and hate the fact that they obstruct us on the journey to God.4

12In reprimanding he should act prudently, that is, he should do what he does carefully, in a bal-anced way, with great moderation. And nothing to extremes. This saying has already been used by our

On Appointing an Abbot 505

* Jm 2:13

* Mt 5:7

* Jm 2:13

3. Bede In Jac 2:13; CCSL 121:196-197. 4. Greg. Hom. ev. II.37.2 (PL 76:1276A); Smar. Collect. (PL

102:533A).

506 Commentary on The Rule of Saint Benedict: Book Three

poets and teachers and by many Catholic and learned men in many suitable contexts; it can be understood in relation both to good and evil acts. In relation to something good, for example: Do not be too just, and the like. But as regards something evil it is not our business to give an example, because both too much and very little are completely forbidden by the Lord. But as to why blessed Benedict uses this saying here, let us hear what follows:

ºLest while he is trying too hard to scrape off the rust he break the vessel. He puts rust here for the contagion of sin, and vessel for the frailty of the spirit. As though to say: Clean the monk’s spirit in such a way that you don’t break it and plunge him in despair. And if you can win him by judging him with modera-tion, do not lose him by condemning him very harshly. For the vessel of the monk, when it is unhealthy, is bro-ken more quickly when, after being harshly rebuked for a fault, his mind is either greatly disturbed by the loss of hope of being pardoned, or daily contemplates the sin of flight and departure from the monastery. To prevent this happening the abbot should always make anxious, wise and careful provision, and always pay careful attention to what follows, which is:

13Let him always mistrust his own frailty. For while he heeds and considers his own frailty with mis-trust, the abbot is patient, discreet and careful in judg-ing the frailty of others. And so the apostle Paul also says: Brothers, even if a person is caught in some wrong-doing, you who are spiritual must instruct such a one in a spirit of gentleness, considering yourselves, in case you are tempted as well.* As though to say: Because you too are a human being and can be tempted in something and need help, you too must support one who is tempted. For those who are subject to a condition where weakness holds sway rightly support the weak.5 There follows:

CCM 316 º

Ga 6:1 *

5. Smar. Collect. (457A); cf. Pelag. In Ga 6:1 (PLS 1:1286).

Let his remember that the bruised reed must not be broken,* that is, a monk broken to pieces by sins’ stains and crushed by various vices, must not be pushed towards the pit of despair and the sin of flight, as was said earlier. For a person will undoubt-edly break the bruised reed if he furnishes the sinner with an opportunity not of salvation but of perdition. Hence blessed Jerome also says: He who does not extend his hand to a sinner, or carry his brother’s load, breaks the bruised reed to pieces.6

14By this we do not mean that he should allow vices to be nurtured. Because further up he has, rightly, laid down a balanced approach to issuing rep-rimands, here he warns that there be no nurturing of vices, so that the raw material of the vices may not grow and increase while the sinner’s punishment is being tempered. And so there aptly follows:

But let him prudently and with charity cut them off as he sees expedient for each one, as we have already said. For whatever is done from a duty of charity is doubtless advantageous to salva-tion. The very process of applying salvation is suitably exercised for one person in one way, for another in another. And therefore after the manner of a physician the abbot must strive to heal one in one way, another in another, according to the amount and type of sin. ºAnd in all these holy and discreet actions 15let him study to be loved rather than feared, in other words, let him exercise the work of love rather than of fear in his subjects, and win them over by a father’s love rather than deter them by a tyrant’s punishment. And so there also follows:

16Let him not be turbulent and anxious. Turbulent means ‘disturbed by the passion of anger, sad, troublesome and gloomy’. Anxious means ‘full of accidie and anxiety’. Let him not be extreme or

On Appointing an Abbot 507

* Is 42:3

º CCM 317

6. Hier. In Mt 2; CCSL 77:91.

508 Commentary on The Rule of Saint Benedict: Book Three

obstinate. Extreme means ‘over-generous, prodigal’, and an excessive and overabundant dispenser of the monastery’s property. Obstinate means ‘unconquer-able, resolute, pertinacious and obdurate’.

Let him not be jealous and over-suspicious, for he is never at rest. Jealous means ‘full of zeal and worry, filled with typical suspicion’, one who even suspects that things that are not being done are being done behind his back, and who is very afraid that sins no one is committing are being committed in secret; and therefore his spirit is never at rest.

17Let him show foresight and consideration in his very commands, and whether the work he enjoins concerns God or the world, let him be discerning and moderate. Works concerning God are: vigils, fasts, abstinence, and the like; those concerning the world are those done for the body only, not for the soul, such as ploughing, digging, har-vesting and all other like works of the body. But in all these works, both spiritual and bodily, moderation and discretion must be maintained, lest hearts and bodies alike grow faint from an overabundance of work, and there remain only a harmful murmuring.

18Thinking of the discretion of holy Jacob, who said: If I cause my flocks to be overdriven, they will all die in one day.* In this place church rulers are designated by Jacob, and their subjects by the sheep. Those who, after his example, are occupied either in spiritual action or in bodily work, must have what they actually do and are able to do, when it comes to hard work, tempered in such a way that the spirit’s power does not succumb, or the body’s strength grow weary. Their whole involvement in hard work should be tempered, so that with a lively spirit they may long to be exercised yet more in works than their own pri-ors are willing to entrust to them. And so there also follows:

Gn 33:13 *

19So then, taking these and other testimonies of discretion, the mother of virtues, he should so temper all things that the strong may have something to long for, and the weak may not run away. For the monks’ work must be so ºtempered with discretion, which is the mother of all the virtues, that the strong may have something, that is, such work as they may long to do and complete, and the weak may not run away, be it understood, from the work itself or the burden of work.

20And especially let him keep this rule in all things. Blessed Benedict orders the abbot to observe this rule especially and above all things, so that he who is first in name may also be first in doing, and may complete in his work what he preaches by his word. And let the superior carry on his own shoul-ders and neck what he orders the brothers to carry, and let him know by actual experience whether the burdens he imposes on the brothers are light or heavy. The superior holds the first place at table; let him be the first to vindicate it by the virtue of frugality, and let him know by experience the abstinence he preaches with his tongue, in case his subjects say in the silence of their thoughts: O how beautifully a full belly preaches abstinence to us! Therefore that preach-ing about abstinence is acceptable which is proclaimed by mouths that are fasting. And in all these things the abbot should be aware of this: that it befits him to be the first to enter on the narrow path of the rule by which he admonishes others to enter.7

21So that when he has ministered well, he may hear from the Lord what the good ser-vant heard who gave his fellow servants grain in due season: 22Amen I tell you, he will set him over all his goods.* The good minister, that is the good abbot,

On Appointing an Abbot 509

º CCM 318

* Mt 24:47

7. Cf. Ps.Caes. Epistola hortatoria (PL 67:1136D-1137B); Conc. 5.11 (PL 103:781AB).

510 Commentary on The Rule of Saint Benedict: Book Three

will hear from the good Lord, who is the rewarder of all the good, what that good servant merited to hear who faithfully disbursed grain to his fellow servants. For he heard: Amen I tell you, he will set him over all his goods. This is the desirable and lovable voice that the good abbot also will hear who has faithfully ministered grain, that is, the word of preaching, to his fellow servants, that is, to his brothers, and has himself fulfilled it in his deeds. When he says He will set him over all his goods, understand: over all the heavenly joys of the kingdom; not that they are to be the only ones there to have hold of the Lord, but so that they may enjoy the eternal possession of these other things more abundantly than the rest of the saints. For the learned shall shine like the brightness of the firmament, and those who instruct many unto justice shall shine like stars for all eternity.* And the apostle says: Presbyters who rule well are held worthy of double honor, especially those who labor in the word and in doctrine.*

ºCHAPTER 65

ON THE PRIOR OF THE MONASTERY

1Too often it has happened that grave scandals arise in monasteries through the appointment of a prior. It is now our duty to correct what we have heard has happened too often, and so we must choose such a person under the abbot as may receive the care of the monastery and the name of prior.1 And so that he may faithfully fulfill and observe the du-

Dn 12:3 *

1 Tm 5:17 *

CCM 319 º

1. Cf. RFerreol. 17 (PL 66:965C); Conc. 27.4 (PL 103:940B).

ties enjoined on him,2 and do nothing rashly through pride, he should not be among those referred to in the following words:

2For there are some puffed up by an evil spirit of pride who think of themselves as second ab-bots, assume a kind of tyranny, and foster scan-dals and cause dissensions in the community. Tyranny means ‘honor not due and acquired through pride of heart’.3 The prior proudly assumes this tyr-anny when he seeks to have paid to him an honor that is not due to him, namely, the abbot’s; and so he fosters scandals among the brothers and causes dissensions in the monastery.

3And especially in those places where the prior is appointed by the same bishop and by the abbots who appoint the abbot. It was the cus-tom among them at that time that, when the abbot was being appointed, the prior was also appointed by the same bishop and in front of the other abbots present. But because from this the vice of pride was born, amongst us at the present day he is no longer appointed by someone else, but the obedience of the priorship is enjoined on him by his own abbot, so that whenever it seems good to the abbot he may be changed from the ministry of prior, so that the raw material of pride may not come to birth in him. And so there also follows:

4It is easy to see how absurd this procedure is, because from the very beginning of his ap-pointment he is provided with grounds for being proud, 5it being suggested to him by his thoughts that he is freed from his abbot’s au-thority, 6since You too were appointed by the same men as appointed the abbot. So that we may guard against these evils occurring, such a one ought to be chosen

On the Prior of the Monastery 511

2. Cf. RO 29:1 (Benedictina 23:266); Conc. 27.9 (944A). 3. Cf. Greg. Moral. XII.38.43; CCSL 143A:654.

512 Commentary on The Rule of Saint Benedict: Book Three

and appointed prior as is known by experience to build others up by the example of his life,4 not one who pulls down by his evil life; one who gives a pat-tern of humility, not one who flaunts the obstinacy of his pride, for as it is written below:

º 7From this arise envy,* that is, between the prior and the abbot, since the one does not want to see the other superior to him. For there is no virtue, and prac-tically no type of ministry, that does not have the cor-responding evil of envy. Quarrels, slander, rivalry, dissensions, disorders.* Quarrels and slander, and all these things, are produced between prior and abbot, especially through their followers. Dissensions occur because what one, along with his followers, agrees to being done, the other, along with his followers, does not agree to. Disorders occur because what one ar-ranges and sets in order, the other upsets by arranging the opposite. And so there occurs what follows:

8And while the abbot and prior are at odds, their souls must needs be endangered as long as this dissension lasts, 9and those who are under them, taking sides, go to their ruin. 10The re-sponsibility for this dangerous state rests on the head of those who have become the promot-ers of such men by appointing them. Alas, alas! Those whose duty is was to save themselves and others lose both themselves and others by their evil living; and those whose duty it was to go to the kingdom of heaven and lead others there, themselves go into the pit of perdition and the depths of hell, and plunge their followers into it. When he says: The responsi-bility for this dangerous state rests on the head of those who have become the promoters of such men by appointing them, this seems to be said of those who appointed the prior just as they did the abbot. They should have laid the task of organiz-

CCM 320 º2 Co 12:20, * Ga 5:20

Ibid. *

4. Cf. RTarn. 11:1 (R Ben. 84:30); Conc. 27.5 (PL 103:941A).

ing one monastery on one man, not on two. And to prevent dangerous scandals arising between the two, they should have entrusted the care of his community to the abbot alone. And so there also follows:

11And so we have thought it expedient, for the preservation of peace and charity, that the organization of his monastery should depend on the abbot’s judgment. For he must personally make provision for the needs, both of body and soul, of all his monks, and extend the help the present need calls for; he must by his admonitions raise the hearts of his subjects to the praise of their Creator, and correct by rebuke or strokes, according to the measure of fault and the age of the person, those he finds at fault for latecoming and laziness.

12If possible, all the monastery’s business—as we previously laid down—should be organized through deans, as the abbot shall arrange, 13so that while it is entrusted to several, one person may not become proud. For us now, both abbot and prior and deans are equally and simultaneously and always necessary, so that each one may not cease to toil humbly in the office entrusted to him and in the order appropriate to him. Nor are they regularly given room for becoming proud, but a weighty re-sponsibility is laid on them so that they may go on their way groaning under the burden.

º 14But if the place requires it, or the com-munity asks for it reasonably and with humility, and the abbot judges it to be expedient, 15he should appoint as his prior whomsoever he chooses with the counsel of God-fearing broth-ers. 16This prior, however, should do with rev-erence what has been been enjoined on him by his abbot, doing nothing against the abbot’s will and arrangement, 17because the more he is raised above the rest, the more carefully ought he to observe the precepts of the rule. Blessed

On the Prior of the Monastery 513

º CCM 321

514 Commentary on The Rule of Saint Benedict: Book Three

Benedict orders this prior also, as well as the abbot, to observe the rule carefully in all things. If through pride or negligence or sloth he leaves undone any of the things contained in the rule, he shall undergo all the condemnations that the rule contains.5 And so there also aptly follows here:

18If this prior is found to be prone to vice, or is led astray and yields to pride, or is found to be a contemner of the holy rule, he should be warned verbally up to four times. 19If he does not amend, let the punishment of regular disci-pline be applied to him. 20But if even so he does not amend, then he should be deposed from his rank as prior, and another who is worthy should be put in his place. 21But if even afterwards he is not quiet and obedient in the community, he should be expelled from the monastery. What has been set forth so far is what kind of man the prior should not be; but now we must show from the say-ings of the Fathers what kind of man he should be.

The prior of the monastery must be constituted not in virtue of his advanced age but in virtue of his moral conduct. Length of years lifts many up, but the disgrace of a sluggish life reduces them by tepid-ity to the immaturity of infancy. Therefore there must be constituted as prior a person of serious disposition, accomplished in speaking, strong in character, watchful and thoughtful, diligent and ac-tive, compassionate in administering a reproof, mod-erate in exercising discipline, chaste in act, sober in moral conduct, fair in administration, well-regulated in humility, patient, meek, not excitable, not prone to anger, not stained with the vice of pride and ar-rogance, not garrulous, but adorned with every act characteristic of religion. He should know how to help those who are listless in their conduct, and how

5. Cf. RO 29:3.5 (as n. 2); Conc. 27.9 (944AB).

to stir up the lukewarm from their laziness. The abbot should be able to rely on him not to turn aside in any matter from his precepts. He should be subject in every respect and occupied in doing what his senior orders; he should in no way be op-posed to his abbot’s will, or do anything or arrange for anything to be done against it, but he should do everything after asking him, according to what is written: ‘Ask your father and he will make it known to you, your elders and they will tell you’ *. It is ºnecessary to ask so that subject souls may not in any way disagree with the seniors’ counsel, and sheep may in no way turn aside without their shepherd’s permission.6 The prior himself shall do only what the father has ordered, especially in any new matter; for in a matter of custom he will ob-serve the monastery’s rules.7 Acting in such a way that he does not cause the abbot weariness, and the brothers are not over-worked as a result of his lack of moderation. The senior of the monastery who has been placed over the brothers will observe these things, referring everything to the abbot, and par-ticularly what he has not been able to put in order personally.8

22The abbot, however, should reflect that for all his judgments he must render an account to God, lest the flame of envy or jealousy burn his soul. The spite of envy must not be present even among lay people; how much less should it be present among religious men and the priors of a monastery. The abbot must love the prior, and the prior the abbot, as brother must love brother. For if the flame of envy and spite touches him, the abbot must call to mind, so as to avoid sharing in it, the sinful envy of

On the Prior of the Monastery 515

* Dt 32:7

º CCM 322

6. RWal. 2 (PL 88:1054D-1055B); Conc. 27.16 (948A-949A). 7. RPachom. Praec. et Inst. 158 (PL 23:80A); Conc. 27.10

(944B). 8. RO 3:4-5 (254); Conc. 27.7 (942B).

516 Commentary on The Rule of Saint Benedict: Book Three

Cain, who through the spite of jealousy slew his up-right brother Abel;* and Esau became an enemy to his brother Jacob through the spite of jealousy;* and Joseph was sold by his brothers through the spite of jealousy*.9 For although the spite of jealousy is listed under the name of one vice, it produces very many branches through the various vices.10 For the spite of envy burns up all the seeds of the vir-tues; it devours all good things by its pestilential heat, it eats up a man’s good sense, burns his breast, affects his mind, and consumes his heart like some plague.11 Against this vice the weapons of peace and charity must be made ready in the abbot’s soul, and in the souls of all holy church leaders and their subjects.

ºCHAPTER 66

ON THE PORTERS OF THE MONASTERY

1At the gate of the monastery let there be placed a wise old man, who knows how to receive and return a message, and whose maturity does not allow him to wander about. It should be noted that he did not say: At the gate let there be placed one who is in age an old man, but he says Let there be placed a wise old man. Here we are given to understand that it is not the age of the body that must be looked for in the porter, but that which comes from wisdom and understanding. For on this account it is also said through a certain wise man: Venerable old age is not that

Gn 4:8 *

Gn 27:41 *Gn 37:19-28 *

CCM 323 º

9. Smar. Via reg. 22; PL 102:961C. 10. Ibid.; 961D. 11. Ibid. (962B); cf. Cypr. Zel et liv. 5-6 (CSEL 3,1:421-422).

of a long time, nor is it counted by the number of years; but gray hairs are the understanding of a man, and old age is a spotless life.* Hence it is also said to Moses: Gather for me seventy men from the old men of Israel, men you know are the ancients of the people.* What else is sought for in them other than old age of the heart? For when it is said: ‘Men you know are the ancients of the people’, it is perfectly obvious that he is saying mental and not bodily old age must be chosen.1

2This porter should have a room near the gate, so that those who come may always find someone there from whom they may receive an answer. Hence another ancient father of monks also said: It shall be the porter’s care to receive all who come inside the doors, giving them a proper answer with humility and reverence, letting the abbot and seniors know who has come and what he has asked for. But if something is sent to any of the brothers, nothing should reach him before being shown to abbot and seniors.2

3And as soon as someone knocks or a poor man calls out, let him answer: ‘Thanks be to God’, or ‘Bless [me]’. Blessed Benedict has judi-ciously mentioned here two types of persons among those who come: one is the man of power, who when he comes to the monastery door and finds it closed knocks on it with his hand or with a heavy stick; the other is the poor man just mentioned, who does not knock but only calls out humbly at the door. He has composed rather appropriate answers for the porter to give them, namely, that on hearing the poor man’s voice he should give thanks to God, but as he goes to meet the man of power he should humbly ask him for a blessing.

* Ws 4:8-9

* Nm 11:16

1. Greg. Moral. XIX.17.26; CCSL 143A:977-978. 2. RO 26:1-2.5 (Benedictina 23:264-65); Conc. 71.6 (PL

103:1342AB).

On the Porters of the Monastery 517

518 Commentary on The Rule of Saint Benedict: Book Three

4And with all the meekness of the fear of God let him quickly return an answer with the fervor of charity. Hence another master of monks also says:

ºThe monastery’s porters must be the kind of men who at the same time build up everybody’s reward, old men to whom the world is crucified,3 who no longer desire anything from its showy displays, but clinging to the Creator with all their heart’s longing they can each of them say: ‘It is good for me to cling to God, to put my hope in the Lord God’ *.4 They should always show such an example to those who arrive that on the outside as well the Lord’s name may be glorified by strangers, according to the Lord’s saying: ‘So let your light shine before all that they may see your good works and glorify your Father who is in heaven’ *. And inside let them prepare a rich reward for their fellow monks, while in everyone’s stead they take care of the outside world. Thus they should be careful in their behavior, moving about with humility, the mistress of virtues, so as to show the charm of complete patience by their affable con-versation,5 taking care of the poor, of pilgrims and of guests in the midst of everything, because in them Christ is received, as he himself says: ‘What you did to one of these my least ones you did to me’ *. In no way should they presume without the abbot’s leave to give anything and minister to anyone outside, and to receive anything from outside.6 From the evening signal until the end of the second hour the leaves of

CCM 324 º

Ps 73:28 *

Mt 5:16 *

Mt 25:40 *

3. After quibus mundus. ‘to whom the world’, the CCM text (p. 324) has as a conjectural reading crucifixus est, ‘is crucified’. The critical apparatus gives a few variant readings, one of which is quibus mundus sit indignus, ‘of whom the world is unworthy’. The Migne text has quibus mundus silet, ‘for whom the world is silent’.

4. RWal. 3 (PL 88:1055D); Conc. 71.4 (1339B). 5. RWal. 3 (1056A); Conc. 71.4 (1340A). 6. RWal. 3 (1056B); Conc. 71.4 (1340B).

the gates are not to be opened, nor is any way of en-tering from outside to be left open, but should a need arise the whole matter should be discussed through the window.7

5If the porter needs help, let him receive a ju-nior brother. Hence another Father also says:

A room should be set up for two brothers within the monastery’s gates; they are to close the monas-tery after those who leave, and open it for those entering, and announce those arriving to the abbot.8 They should guard the vessels and other utensils they bring for the guests to use as if they were con-secrated to God, lest through neglect of these they fail to receive a reward from him whose property they destroy rather than look after.9

6If possible the monastery should be so con-structed that all the necessary things, that is, water, mill, garden, and various crafts may be exercised within the monastery, 7so that there is no need for the monks to wander abroad, for that is not at all expedient for ºtheir souls. Hence another father of monks also says: All the nec-essary things ought to be within, inside the gates, that is, ovens, mills and presses, a place for relieving and washing themselves, gardens and everything necessary, so that there may not be need for the brothers to go outside frequently. Therefore since all these things have been set up within, the monastery gate should always be closed; this should have an iron ring on the outside, so that anyone who comes can knock and his

On the Porters of the Monastery 519

º CCM 325

7. RWal. 3 (1056D); Conc. 71.4 (1341AB). 8. RM 95:1-3 (SCh 106:442-444); Conc. 71.3 (1337B-

1338A). 9. RWal. 3 (1056D); Conc. 71.4 (1341B).

520 Commentary on The Rule of Saint Benedict: Book Three

arrival be signaled within.10 The miller’s craft shall belong to layfolk. They should ordinarily clean the grain and crush it. The monks should make just so much dough and bread for themselves with their own hands.11

8We want this rule to be read often in the com-munity, so that none of the brothers may excuse himself on pretext of ignorance. Hence blessed Augustine says:

So that you may be able to look closely at your-selves in this little book as in a mirror, and not ne-glect anything through forgetfulness, it should be read to you once a week. And when you find that you are doing what is written, give thanks to the Lord, the giver of all good things. But when any of you sees that he is lacking in something, he should be sorry for the past and take care for the future, praying that his debt may be forgiven him, and that he may not be led into temptation.12

Hence also Aurelius [Aurelian] the bishop says: So that you may not neglect anything through forgetfulness, re-read these things once during thirty days, that is, within a month.13 Yet we read our rule not only within a month or a week; we even read it daily during the confer-ence, so that we may be able to learn its precepts and understand them clearly, so that understanding them and as far as possible keeping them in our memory we may, with the help of Christ, be able to fulfill them in our deeds.

10. Cf. RM 95:17-18.22.24 (446-448 ); Conc. 71.3 (1339AB).

It is perhaps an indication that Smaragdus shared RB’s reserve about RM’s rather exalted notions of the heavenliness of life in the monastery, when he omits any reference to RM 95:23: ut intus clausi cum Domino fratres veluti a saeculo sint iam causa Dei in caelestibus separati.

11. Isid. Reg. 19 (PL 103:571A); Conc. 71.7 (1342C). 12. Aug. Reg. 12 (PL 32:1384); Conc. 71.10 (1343A). 13. Aur. Reg. 55 (PL 68:394B); Conc. 71.11 (1343B).

ºCHAPTER 67

ON BROTHERS WHO ARE SENT ON A JOURNEY

1Brothers who are to be sent on a journey should commend themselves to the prayer of all the brothers and of the abbot. While these broth-ers who are to be sent on a journey are lying prostrate before the altar and asking prayers from all, the priest shall say these verses—he intoning, the others respond-ing—Save your servants: who put their hope in you, O my God.* Perfect my steps in your paths: that my footsteps may not be moved.* Your word is a lamp for my feet, O Lord: and a light for my paths.* He has given his angels charge over you: to keep you in all your ways.* Having finished these the priest shall say this prayer-collect: ‘May the Lord’s good angel accompany you, so that having completed the journey of obedience you may again return to us in joy. Through our Lord.’ But we are taught not to send a brother alone on a journey by a saying of the Fathers which goes: The brothers should go out in twos or threes to seek what is necessary, and only those to whom it is entrusted, not such as eagerly pursue gossip or gluttony.1

2And always at the last prayer of the Work of God let a commemoration be made of all the absent. At this point, before Psalm 50 begins, the priest shall say: ‘Let us pray for our absent brothers’. When the brothers respond: Save your servants: who put their hope in you, O my God,* the priest shall continue and say: Send them help, O Lord, from your holy place;* and the broth-ers shall respond: And from Zion defend them.* Again the priest shall say: O Lord, listen to my prayer,* and the brothers shall respond: And let my cry come to you.* And then let Psalm 50 follow, to be chanted by all.

º CCM 326

* Ps 86:2

* Ps 17:5

* Ps 119:105

* Ps 91:11

* Ps 86:2

* Ps 20:2

* Ibid.

* Ps 102:2

* Ibid.

1. 3RP 8 (PL 103:445C); Conc. 72.2 (PL 103:1345A).

521

522 Commentary on The Rule of Saint Benedict: Book Three

3When brothers return from a journey, at all the canonical hours when the Work of God is finished on the very day of their return, they shall lie prostrate on the floor of the oratory, 4and ask all to pray for them, on account of any excesses that may have overtaken them on the journey, the seeing or hearing of some evil thing or idle talk. On account of any excesses, he says, that is, on account of lapses and transgressions. But he himself explains what excesses he is speak-ing about when he says that may have overtaken them, the seeing or hearing of some evil thing or idle talk. Understand what ºthe evil thing is he refers to from what the prophet says: Who shakes his hands free from every bribe, and blocks his ears lest he hear of blood[shed], and closes his eyes so that they may not see evil. This man shall dwell on the heights.* When they return from a journey and have prostrated themselves on the floor of the oratory asking for prayer, the priest shall say this collect for them: ‘Almighty God, you have en-abled these your servants to return to us safely from their journey. Graciously grant them forgiveness, we beseech you, for whatever faults they have commit-ted through human frailty while on their journey. Through our Lord.’ Hence Isidore also says: When brothers go abroad or return, after all have gathered together in the church they shall receive a blessing.2

5Nor should anyone presume to tell another whatever he has seen or heard outside the monastery, because that causes a great deal of harm. 6But if he presumes to do this, let him undergo the punishment of the rule. Hence blessed Pachomius says: When brothers return to the monastery they shall not venture to tell any others at all whatever they have done or heard outside.3 Hence another Father also says:

CCM 327 º

Is 33:15-16 *

2. Isid. Reg. 22 (PL 103:572B); Conc. 72.22 (1351B). 3. Cf. RPachom. Praec. 86 (PL 23:74B); Conc. 72.4 (1346A).

Let them by no means lend their ear to the gossip they hear from seculars or from anyone; and if they hear and understand something against their will, let them by no means relate it to their fellow monks. But if they transgress in any of the things we have mentioned, let them be chastised with the penance of the rule. But if they open themselves by humble satisfaction, the fault of the delinquent should be judged in proportion to the humility he shows in confessing. But if he incurs the charge of obstinacy, then he will increase the measure of penance.4

7Likewise the person who presumes to leave the enclosure of the monastery and go anywhere or do anything however small without the ab-bot’s leave. Hence the same blessed Pachomius says: No one should have leave to go out into the field or go walk-ing in the monastery or proceed outside the monastery’s wall, unless he has asked the superior of the house, and he has granted permission.5 And Cassian also says:

The junior must be imbued with such strict obedi-ence to the rule that without his senior’s permission he does not presume, not only to leave his cell, but even by his own authority to satisfy a need of na-ture. ºWithout the knowledge and ordainment of his senior he should not claim the right to even those things that are useful, in other words, either to clean his cell or bring water or anything else that is opportune.6 When the brothers are meditating, no one should be allowed to get involved in other things or judge himself free to leave the meditation place. But one who breaks out in this presumption

4. RWal. 3 (PL 88:1056BC); Conc. 71.4 (1340B-1341A). 5. RPachom. Praec. 84 (74B); Conc. 72.6 (1347A). Walking in

a pachomian monastery might well take one quite a distance from one’s own house and work!

6. RCass. 30:1-2 (R Ben. 94:183); Conc. 72.19 (1350A); cf. Cassian Inst. IV.10 (CSEL 17:53).

º CCM 328

On Brothers Who Are Sent On a Journey 523

524 Commentary on The Rule of Saint Benedict: Book Three

shall undergo excommunication, as he deserves.7 But if one is sent on monastery business and re-fuses to go, or at any rate murmurs as he walks, or chooses to leave after some delay, if it please the abbot he should not be sent, and should immedi-ately receive the punishment of excommunication. And he should know that he has gone as far as pride, and is resisting a divine injunction.8

CHAPTER 68

IF IMPOSSIBLE THINGS ARE ENJOINED ON A BROTHER

1If any brother happens to have heavy or impos-sible things enjoined on him, he should receive the command of the one giving the order with all meekness and obedience. 2But if he sees that the weight of the burden altogether exceeds the measure of his strength, he should patiently and seasonably present to his superior the reasons for his incapacity. With all meekness, he says, that is, with all modesty and gentleness. For a meek person is one who inflicts injury on no one.1 The latin word for ‘meek’, mansuetus, means ‘accustomed to the hand’.2 A monk should be like this, not obstinate or proud. And so there also follows:

3Not by being proud or by resisting and con-tradicting. By being proud one who contemptu-

7. RTarn. 7:1-3 (R Ben. 84:23); Conc. 72.20 (1350A). 8. RM 57:14-16 (SCh 106:270); Conc. 72.24 (1354B).

1. Isid. Diff. I.352; PL 83:46C. 2. Cf. Isid. Etym. X.169; PL 82:385A.

ously contradicts his words and commands resists his master. One contends by resisting who openly re-fuses to carry out an order. One opposes by contra-dicting who with a clear voice cries out that he will not do what he is being told to do. A monk is prohib-ited from doing this when there is added:

4But if after his representation the superior persists in his command, let the junior know that it is expedient for him to do this,

5and let

him obey, trusting in the help of God. Hence Basil says: Willingly comply with everything enjoined on you for religion’s sake, even if it is beyond your strength. Do not scorn it, but honestly explain the reason for your incapacity to the one who enjoins it on you, so that what was burdensome for you may be lightened by his moderation, and you may be able to remain free of the ºfault of contradicting.3 He who loves God faithfully and purely, and is certain of the Lord’s recompense, does not consider what is enjoined sufficient for him, but always seeks an increased workload, and desires and longs for things greater than those enjoined, even if what he does seems beyond his strength.4 Hence Cassian also says:

That is true obedience which, even though some-thing difficult is commanded it, endeavors to carry it out without any discussion or hesitation. There is no murmuring about the thing being impossible, but with complete faith and devotion he receives whatever has been said not as coming from a man but as commanded him by God. For obedience must be preferred to all the virtues, so that every-thing is put after it; and a monk should be content to endure all possible loss, provided that he does not seem to violate this good thing in any way.5

º CCM 329

If Impossible Things Are Enjoined on a Brother 525

3. Cf. RBas. 69 (CSEL 86:104-05); Conc. 73.2 (PL 103:1357C- 1358C).

4. RBas. 82:1-2 (116); Conc. 73.3 (1359A). 5. RCass. 31:1-2 (R Ben. 94:183); Conc. 73.4 (1360AB); cf.

Cassian Inst. IV.10.12 (CSEL 17:53-55).

CHAPTER 69

THAT IN THE MONASTERY ONE MAN NOT PRESUME TO

DEFEND ANOTHER

1Care must be taken that on no grounds what-ever should one monk presume to defend an-other monk in the monastery, or as it were to protect him. To protect means ‘to support, to bring help and be a safeguard’. Hence Basil has this dread-ful thing to say: He who agrees with sinners and defends another in his fault will be cursed before God and men, and will be rebuked with a most severe reprimand.1 And the blessed Pope Gregory also says: Sinners defend another sinner in the very matter in which they are themselves aware of sin.2 Everyone is afraid for himself when he sees another being rebuked. And so they rise up of one ac-cord against the words of those rebuking them. Hence Solomon says: The congregation of sinners is like tow gath-ered together.* There follows:

2Even if they be joined by some bond of con-sanguinity. 3Monks should not presume to do this in any way whatever, because from this can arise a very serious occasion of scandals. 4But if anyone transgresses in this matter, let him be sharply punished. Hence also another Father says: ºIf anyone agrees with another’s mistaken behavior and counsels him to be slow in humbling himself, let him know that he must be judged with him as in like manner culpable.3 Hence also blessed Columban says:

Si 21:9[10] *

CCM 330 º

526

1. Actually RPachom. Praec. atq. Iud. 176 (PL 23:84B); Conc. 74.2 (PL 103:1360D-1361A). See also RO 47 (Benedictina 23:271); Conc. 74.8 (1364B).

2. Greg. Moral. XXXIII.4.10; CCSL 143B:1678. 3. RO 33:1-2 ( 268); Conc. 74.8 (1364B).

In no way do we permit anyone in the monastery to defend a neighbor or blood-relation. Why should he who no longer lives for himself, but has imitated Christ and remains crucified with him, defend an-other? Why then should he who has completely done away with his own wishes so as to fulfill in himself Christ’s will, defend others’ sins? Therefore let him have equal love both for his blood-relation and for another brother who is not joined to him by a relationship of blood; let him not be eager to protect someone who is subject to the control of discipline, in case he lets loose in others the vice of defending.4 If a man who fears the Lord sees his brother going astray, he is obliged to show him what is holy, and point out to him the straight road, so that marching along with the fear of God he may fulfill that saying of Solomon: Free those who are being led to death, and do not cease to free them from destruction*.5 * Pr 24:11

4. Columban. Fragmenta operis monastici in Conc. 74.10 (1365A- 1366A).

5. Orsiesius Lib. Orsiesii 25 (PL 103:463A); Conc. 74.3 (1362AB).

That In the Monastery One Man Not Presume to Defend Another 527

CHAPTER 70

THAT NO ONE PRESUME TO STRIKE AT RANDOM

At random means ‘inordinately, indiscriminately, without reason’s measure’. 1Every occasion of pre-sumption should be forbidden1 in the mon-astery;

2we ordain and decree that no one be

allowed to excommunicate or strike any of his brothers unless he has been given the power by the abbot. For a brother must not extend his hands to strike a brother simply because he feels disturbance and animosity of heart, but he must chastise him hum-bly and correct him with the zeal of charity. On this account blessed Aurelian says: If a brother dares to raise his hand against a brother, he should receive the discipline of the law.2

3Let those who offend be reproved in the pres-ence of all, that the rest may have fear*. And in Deuteronomy* it is written: Do not hate your brother in your heart, but reprove him publicly, lest you incur sin because of him.* Hence blessed ºAugustine says: Because he says: Reprove those who sin in the presence of all, that the rest may have fear,* the apostle is not opposed to the Lord, who says: Reproach him between yourself and him alone.* In fact both things have to be done. As the different sicknesses of those we have undertaken to correct and care for, not destroy, suggest, one must be healed in this way, and another in that.3

1 Tm 5:20 *In fact, *Leviticus

Lv 19:17 *CCM 331 º

1 Tm 5:20 *

Mt 18:15 *

1. The CCM text shows Smaragdus using the well-attested vetetur, ‘let it be forbidden’, without the preceding ut, although he does have the ordinamus, ‘we ordain’, that may have occasioned the use of an initial ut. See Lentini, p.593.

2. Aur. Reg. 13 (PL 68:390A); Conc. 75.3 (PL 103:1367A). 3. Cf. Aug. S 82.8.9; PL 38:509-510.

528

4Care for disciplining and looking after chil-dren until they reach the age of fifteen is to be exercised by all, 5but this too with all mod-eration and common sense. For this very reason a master of monks says: We direct that children not be excommunicated for faults until their fifteenth year, but that they be flogged; indeed after they turn fifteen it is no longer fitting for them to be flogged but to be excommunicated, be-cause they can now understand how they must repent and amend.4

6For he who without the abbot’s command presumes in any measure in regard to older ones, or who without discretion blazes out against children themselves, is to undergo regu-lar discipline. Hence Ferreolus says: A monk inflamed against a monk—a most disgraceful thing—should not pre-sume to lay hands on him, apart from those whose task it is to gauge and decide on the measure of correction required, so that one person’s sin may not lead to an increase of boldness and presumption in the rest.5 There follows:

7For it is written: Do not to another what you do not want done to yourself.* No one wants to be hurt by anyone else, and so he himself must not hurt anyone, but rather fraternal charity must grow between the two of them; and when someone is re-buking others, he must preserve in their regard the affection of a father for his son, or of a doctor for a sick person.

4. RM 14:79-81 (SCh 106:60); Conc. 75.5 (1368A). 5. RFerreol. 21 (PL 66:966CD); Conc. 75.2 (1366C).

That No One Presume to Strike at Random 529

* Tb 4:16

ºCHAPTER 71

THAT THEY BE OBEDIENT TO ONE ANOTHER

1The good of obedience is to be shown by all not only to the abbot, but the brothers should also obey one another, 2knowing that by this way of obedience they will go to God. Hence other Fathers also said: The virtue of obedience must be eagerly sought and exercised according to each one’s strength. And at the first word of a senior all the brothers who have heard it ought to rise; and he who does not rise is to ask pardon and do penance as judged appropriate by the senior; and let him fulfill what was ordered.1

3Therefore an order of the abbot or of the priors appointed by him being put first. Being put first means ‘being preferred, ordered, arranged, and commanded before’. To which we do not allow private orders to be preferred. Private means the ‘specific or particular and general [order] of individuals’.2 These private orders of individuals must be left aside because of the orders of the abbot and priors, and must not be carried out in preference to their order. There follows: 4For the rest, let all the juniors obey their seniors in all charity and so-licitude. 5But if anyone is found to be conten-tious, let him be reprimanded. Although it may seem a hard thing, obedience must be practiced until death, after the example of the Lord obeying his Father until death; and each one ought to serve his brother as he does his own

CCM 332 º

1. Rcuiusd. 3 (PL 66:988D); Conc. 76.14 (PL 103:1374A). 2. Privata dicit singillata vel propria et communia singulorum. I am

indebted to Fr Placid Spearritt for his help in analysing and translating this puzzling expression.

530

abbot and father, as the apostle says: ‘Serve one another in the fear of Christ’ *.3

6If any brother, for any reason at all, however insignificant, is reprimanded in any way by the abbot or by any one of his seniors, 7and if he feels that any senior at all is slightly angry with him and upset, however little, 8he should at once without delay prostrate himself on the ground before his feet and lie there making satisfaction, until that disturbance is allayed with a blessing. Hence blessed Basil says:

The one who encourages us to do what has been ordered ought to be obeyed with the same eagerness with which a hungry infant complies with his nurse when she invites him to her breasts, and with the eagerness with which every man receives from any-one the things he needs in order to live. In fact even more so, because the future life is much more pre-cious than the present, as the Lord also said: For my commandments are eternal life*.4

º 9He who disdains to do this should either undergo corporal punishment or, if he is obsti-nate, be expelled from the monastery. Hence it is written elsewhere: At the first word of reproof from a senior, whether the econome or some brother, one must ask pardon, and lie prostrate on the ground until the senior has finished his reproof. But if the senior repeats the reproof, then he must repeat his request for pardon. If anyone is found too slow in asking for pardon, whether he utters some words that are con-trary to his religious life or seeks to make excuses for his fault, he must be sent into confinement, and he should do penance according to the senior’s judgment until he amends. But if he is found obstinate, he must be separated from the brothers.5

* Eph 5:21

* Jn 12:50

º CCM 333

That They Be Obedient to One Another 531

3. Rcuiusd. 3 (988D-989A); Conc. 76.14 (as n. 1). 4. RBas. 84:interr. & 1-2 (CSEL 86:118); Conc. 76.11 (1372C). 5. Rcuisud. 7 (989BC); Conc. 76.13 (1373AB).

CHAPTER 72

ON THE GOOD ZEAL WHICH MONKS OUGHT TO HAVE

1Just as there is an evil zeal of bitterness which separates from God and leads to hell, 2so there is a good zeal which separates from vice and leads to God and to eternal life. The evil zeal of bitterness which separates from God and leads to hell proceeds without doubt from envy and fraternal ha-tred. Concerning this zeal blessed Cyprian also says: To be jealous and to envy another’s good is not a small but a great and important evil.1 Solomon also says: Jealousy and anger shorten one’s days.* Without doubt it is not a small but a great and important evil which separates man from God and subjects him to the devil. It separates from the Father and leads to the deceiver; it separates from life and leads to death; it separates from glory and leads to punishment. Smitten with this zeal of envy Cain killed his brother*;2 smitten with this zeal the sons of Jacob sold their brother Joseph*; smitten with this zeal the Pharisees and scribes handed the Lord over to death by means of Judas’s deceitful kiss*.

Therefore it is not this zeal of bitterness that God’s servants ought to have, but rather that which separates from the devil and leads to Christ; which separates from death and leads to life; which separates from vices and leads to virtues; which separates from torment and leads to the kingdom of heaven. This zeal is ºborn from love of virtues, not fraternal hatred, from the source of charity, not the raw material of hatred. For this zeal bestows salvation on the soul, keeps faith, and loves all

Si 30:24[26] *

Gn 4:8 *Gn 37:28 *

Mt 26:49 *

CCM 334 º

532

1. Smar. Via reg. 22 (PL 102:961C); cf. Cypr. Zel et liv. 1 (CSEL 3,1:419).

2. Cf. Smar. Via reg. 22 (961C) and Cypr. Zel et liv. 5 (421-422).

uprightness. The Lord exercised this zeal when he flogged and drove out of the temple those who were buying and sell-ing there.* Phineas deserved to receive the pre-eminence and honor of a priest by his zeal for uprightness†.3

3Therefore the monks should exercise this zeal with the most fervent love, 4that is, let them an-ticipate one another in honor. And so the apostle also says: Loving one another with fraternal charity, antici-pating one another in honor, fervent in spirit, serving the Lord.* We are fervent in spirit if we are cold to the world. And because the Lord does not love those who are cold, and is nauseated by the lukewarm,4 he wants us who live under the law of the Spirit to have in us no slackness, no tepidity, but to do everything with fervor of spirit and with the warmth of charity and of faith.5 And so there also aptly follows:

5Let them most patiently bear one another’s weaknesses, whether of body or of character. He truly fulfills this who truly has charity in himself, of which it is written: Charity is patient.* Hence the apostle also says: Bear one another’s burdens, and so you will fulfill the law of Christ,* that is, charity.

6Let them earnestly pay obedience to one an-other. For it is written: Obedience is better than sacrifice.* And the apostle says: Obeying one another in the bond of peace.* 7Let no one follow what he considers useful for himself, but rather what is useful for another. Hence the apostle says: Charity does not seek what is its own,* that is, it does not think only of what is to its own advantage, but of what ministers to others by serving them usefully.6

On the Good Zeal Which Monks Ought to Have 533

* Mk 11:15, Lk 19:45,

Jn 2:15† Nm 25:11,

1 M 2:26

* Rm 12:10-11

* 1 Co 13:4

* Ga 6:2

* 1 Sm 15:22

* Eph 4:2-3

* 1 Co 13:5

3. Smar. Via reg. 17; 958A. 4. Cf. Pelag. In Rm 12:11 (PLS 1:1165) and Smar. Collect. (PL

102:82C). 5. Cf. Orig. In Rm IX.9 (PG 14:1219C) and Smar. Collect.

(82C). 6. Cf. Pelag. In 1 Co 13:5 (PLS 1:1223) and Smar. Collect.

(114C).

534 Commentary on The Rule of Saint Benedict: Book Three

8Let them practice fraternal charity with chaste 9love. For charity is not two-faced, nor does it envy anyone, as it is written: Charity does not envy, does not act wrongly,* that is, does not do perverse things, because it does everything according to order7 and completely ex-cludes all vices,8 and willingly embraces another’s happiness as though it were its own.9 And so there also aptly follows:

º 9Let them fear God,

10let them love their abbot with sincere and humble charity. For it is written: He who fears God does not neglect anything.* And because he truly fears God he loves his abbot with sincere and humble charity. It is a sincere and humble charity that the Lord commands us to have when he says: This is my commandment, that you love one another as I have loved you.* For we must love one another for this purpose: that we may have God and may dwell in God. And this is the love by which God becomes ‘all in all’ *,10 and with which we must love one another.

11Let them prefer nothing at all to Christ, 12and may he bring us all together to eternal life. Therefore as to why we must prefer nothing to Christ, let us hear with ears pricked up* what is said sub-sequently. For he says And may he bring us all to-gether to eternal life. No one else is able to bring us to eternal life, only he is able to bring us to the eternal kingdom. For according to the psalmist, he is the Lord our God, and we are his people and the sheep of his pasture.* Since he is omnipotent, he did not give anyone else as the price, but delivered up only himself to death for our sake; he has mercifully adopted us as his children and has promised us as his joint-heirs the kingdom of heaven. And therefore we must prefer nothing to him, since he is our God, nor place anything in the whole world on an equal footing with the Creator of all things.

7. Cf. Pelag. In 1 Co 13:4; 1223. 8. Smar. Collect.; 114A. 9. Pelag. In 1 Co 13.4 (1223); and Smar. Collect. 114A. 10. Smar. Collect. (530B); cf. Aug. In Jo ev. 83.3 (CCSL 36:536).

1 Co 13:4 *

CCM 335 º

Qo 7:19 *

Jn 15:12 *

1 Co 15:28 *

RB Prol. 9 *

Ps 95:7 *

CHAPTER 73

THAT THE OBSERVANCE OF ALL JUSTICE IS NOT

LAID DOWN IN THIS RULE

1We have written this rule so that by observing it in monasteries, we may show that we have attained some degree of good moral conduct and the beginning of a monastic life. We should find it all the easier to observe the prescriptions of this rule, the lighter the form of monastic life we dis-cern described in it. For he who neglects to observe these least things cannot climb by a straight path to the greater things which can lay up for him the perfect life. For there follows:

2For the rest, for him who hastens to the per-fection of monastic life there are the teachings of the holy Fathers, the observance of which leads a man to the heights of perfection. ºFor the life, the teaching and the deeds of Elijah and the other prophets of that time are nothing other than a model and a norm for the monks of this time. In the New Testament also those of John and of all the apostles are a norm for all right-living monks. And so there also follows:

3For what page or what word of the divine authority of the Old and New Testament is not a most correct norm for human life? 4Or what book of the holy catholic Fathers does not loudly proclaim how we may by a straight course come to our Creator? 5And also the Conferences of the Fathers, their Institutes and their Lives, as well as the Rule of our holy father Basil, 6what else are they but instruments of the

º CCM 336

535

536 Commentary on The Rule of Saint Benedict: Book Three

virtues for good-living and obedient monks? On this account blessed Isidore says:

There are many precepts and prescriptions of our forefathers which are found uttered by the holy Fathers here and there, and which some have put together and handed down to posterity for its deeper instruction in more obscure matters.1 Therefore whoever among you is striving to grasp that uni-versal discipline of the ancients should continue as far as he likes, and make his way into that arduous and narrow passage with lightened step. But he who cannot fulfill such great orders given by the first monks should take a step into the discipline of this first stage and take care not to turn away, lest while daintily seeking lower things he lose both the life and the name of a monk. Therefore just as those precepts of the first monks make a man perfect and raise him very high, so these latter will make a man occupy at least the last place. The perfect observe the former, while those converted after sin should follow the latter.2 Therefore, O servants of God, soldiers of Christ, despisers of the world, we want you to keep these things in such wise that you may in all matters observe the greater precepts of the Fathers.3 Now the fullness of a holy way of life and the perfect teaching of a spiritual life is daily read aloud to us in the rules of those holy Fathers, whose proven life and teaching authority was bestowed by a divine gift.4

7But for us who are slothful and ill living and negligent there is the blush of confusion. For when we hear that the life of the earlier saints was rich with such great virtues, we are covered with the

1. Isid. Reg. Praef. (PL 103:555B); Conc. 1.8 (PL 103:720B). 2. Isid. Ibid. (556B-557A); Conc. 1.8 (720B-721A). 3. Isid. Reg. 23 (572D); Conc. 1.8 (721A). 4. RP et St. 41 (PL 69:958CD); Conc. 1.9 (722A).

blush and the shame of confusion, because we are not at all able to reach their perfection. But the words that follow give us boldness and confidence:

º 8Therefore, whoever you are who are hasten-ing to the heavenly homeland, fulfill with the help of Christ this little rule for beginners, 9and then at last you will arrive under God’s protec-tion at the greater heights of the teaching and virtues we mentioned above. Amen. The one who does these things will have eternal life.5 Blessed Benedict encourages us after the fashion of a father: If we wish to climb to the heavenly homeland, we should hasten first to fulfill this little rule for beginners, and so with the help of Christ we should aim to ascend to the teaching of the greater Fathers and hasten to scale the sublime heights of the virtues. We must willingly obey him, and willingly hear his precepts, because happy the one who will be able to fulfill this rule properly; happy the one who while still posted in the present life will be able to climb to the heights of the virtues. But happier than all these is the one who after the present life will have eternal life; happy the one who will be able to reign always with the saints, live with the angels, rejoice with both and live happily with the Lord himself forever. May he lead us happily to this life, who in the present rules and governs mercifully:

Jesus Christ our Lord,who with the Father and the Holy Spirit lives and reigns,

one God, forever and ever.Amen.

º CCM 337

5. CCM and Migne print Facienti haec vita erit aeterna in italics as part of the text of the Rule; cf. Lentini, p. 615.

That the Observance of All Justice Is Not Laid Down in This Rule 537

Old TesTamenT

Genesis1:14 673 1813:6 2843:15 623:19 984:8 516, 5329:21 41319:33-35 41327:41 51628:12 27030:2 32233:13 50837:19-28 51637:28 532

Exodus15:21 31920:12 5020:13 16620:13-15 5020:14 16720:15 16820:17 16922:18 259

Leviticus18:20 9419:2 23419:15 13419:17 52819:18 16521:17 11822:18-20 9326:12 384

SCRIPTURE INDEX

Numbers11:16 51720:17 44, 8821:1 63, 11725:11 533

Deuteronomy4:9 2735:18 1675:21 1696:3,4 3386:5 50, 163, 1869:1 33816:20 88, 12420:8 10732:7 515

1 Samuel1:24 4812:25 4812:27-34 1413 4973:4 1554:12-18 14115:22 209, 233, 251, 468, 53316:7 279

2 Samuel22:45 250

1 Kings8:46 9517:1 65, 73, 368

2 Kings1:8 89

539

2 Chronicles6:40 86

Tobit1:21 1822:7-9 1824:16 160, 172, 493, 52912:9 17912:12 278

Job5:7 817:1 116, 136, 47015:34 46616:7 18421:11-13 28221:13 26629:14 18031:23 221, 27336:7 5838:3 89

Psalms2:10 582:11 332, 3334:5 1885:5 3395:6 835:9 1945:12 1656:2 1826:3 1826:6 3446:7 3777:9 2798:2 26911:7 12412:2-3 25912:3 8412:6 26114:1 283

14:2 28514:3 28615:1 9115:2-3 9215:2 62, 19415:4 28417:1 8617:4 292, 469, 47417:5 52118:24 28018:44 25019:9 7719:9-11 26120:2 52122:6 60, 29922:20 26223:2 75, 12127:4 47327:14 29131:19 87, 108, 21832:5 51, 222, 296, 29732:10 21233:18-19 8634:8 105, 16434:9 14934:11 7734:12 8034:14 75, 83, 84, 85, 86, 18534:15 86, 27834:15-16 28535:1-2 11635:18 39136:1 27236:4 34937:5 87, 29537:8 34037:27 61, 24238:6-8 30738:8 29338:9 28339:1 258, 259

540 Scripture Index

39:2 260, 26140:10 12841:4 182, 362, 36743:1 137, 15544:22 29145:7 5845:10 6646:10 10547:8 33248:9 45149:14 12950:16 13250:17 132, 28750:18 35750:21 28651:2-3 21451:4 21351:15 314, 403, 41855:22 28658:3 17163:1 205, 32763:6-7 32764:1 30865:8 33366:10 29266:11 29366:12 29468:28 47670:1 314, 328, 329, 345, 39471:5 212, 28672:1 5873:22 173, 29873:22-23 29873:28 211, 51876:10 28078:7 21178:20 14984:2 16984:7 78, 109, 270, 31086:1 8686:2 521

Scripture Index 541

86:17 39488:15 30091:11 52194:11 27995:7 53495:8 7497:10 75101:1-2 334101:5 83, 210, 390102:2 521103:2 273105:3 335105:21 502106:1 296111:10 453115:1 53, 92, 96115:11 78, 149, 212, 255118:1 296118:8 286118:8-9 212118:25 49119:5, 23 96119:5, 133 117119:20 169119:32 78, 108, 109119:49 212119:55 344119:62 326119:63 253119:71 300119:102 500119:105 521119:107 307119:116 476119:164 326119:168 279126:5 105, 226, 439128:2 435130:2 86131:1 267131:2 268134:2 417

137:9 92, 221, 281, 284138:1 333138:6 268139:2 280139:8 220139:17 270140:11 262, 302141:2 327141:3 418141:3-4 339149:5 72

Proverbs1:7 1333:1-2 2353:11 133, 2094:8 2284:19 2834:24 210, 2224:27 Vulg 2835:21 2796:1-3 1506:9-11 2067:1-2 23510:1 6710:19 224, 259, 262, 302, 30410:23 26510:24 28810:27 7710:32 5411:9 9411:29 37712:1 20912:11 80, 20612:12 28812:20 53, 18913:3 223, 30413:4 20713:10 37813:12 28813:15 283

13:24 34814:12 253, 28214:13 226, 30314:23 30414:26 7814:34 49115:3 221, 33215:5 Vulg 33815:11 28015:18 188, 37715:22 15315:26 22115:27 46615:28 54, 37716:2 28016:3 29516:5 37716:21 37616:24 30316:25 28216:27 22317:3 14817:11 239, 37718:5 13418:9 71, 20618:21 26219:5 17119:11 19719:15 54, 75, 204, 20819:20 13319:24 378, 43820:3 23920:4 54, 20820:13 74, 20621:13 38021:23 25821:25 207, 43321:28 52, 171, 24822:15 37423:14 142, 36824:6 15324:9 221, 281

542 Scripture Index

24:11 52724:21-22 21024:30-31 20825:18 22325:21 19825:28 224, 30226:24 9427:8 24627:9 15327:21 11928:13 221, 230, 29528:14 21928:19 8028:25 37729:10 30029:19 14229:23 26630:25 54, 182, 300

Ecclesiastes (Qoheleth)1:18 1842:2 3033:7 2594:10 1225:4 2505:9 4667:3[4] 226 7:4[5] 2267:6[7] 2277:19 5347:21 1419:8 19110:11 21110:14 30412:3 22112:11 50

Song of Songs3:1 3134:7 93

Wisdom1:3 281

1:6 2791:11 83, 166, 209, 263, 3392:24-25 4563:1-3 3243:6 120, 1973:7 2703:11 3694:1 49, 2354:8-9 155, 375, 5175:4, 6-9, 13 1026:5-6 4976:21 1697:28 272, 37511:24 14013:5 5816:14 16619:11 19719:12-13 288

Sirach (Ecclesiasticus)1:11-12 2731:13 1491:14 273, 307 1:18 78, 1601:20 781:22 781:25[31] 3001:34 2732:1 1162:1-2 2902:3-5 2932:4-5 1962:5 1172:6 872:8 782:10 782:20 1603:18[20] 4944:1-8 1794:26[31a] 2304:29[34] 262, 303

Scripture Index 543

6:2-3 3776:5 3036:37 53, 2347:16 4337:21[23] 2417:29, 31[31, 33] 2407:29, 31 3787:30[32] 2407:32[36] 1797:36 2147:35[39] 1817:36[40] 2189:16[23] 21210:7, 15 20210:13 202, 49410:17[20-21] 20211:8 26211:21[22] 29115:9 13218:16-17 38118:17 38118:30 57, 232, 281, 28419:1 34719:2 41219:5 260, 30320:5 261, 30420:7 259, 30420:8 259, 30420:13 304, 37620:29 30521:2 71, 158, 17021:9[10] 52621:10[11] 28221:16 16121:20[23] 227, 302 21:25[28] 30321:27[30] 20022:1 20822:24[30] 19923:9 19323:11 19325:10 78

25:15 7828:3 18828:5 18828:17[21] 22329:12 17929:15 17930:1 36830:24 Vulg 18130:24[26] 188, 53231:25[30] 20431:28[37] 20431:29[39] 20431:30[40] 20431:35 20431:38 Vulg 20432:7[11] 26232:24 158, 16033:28 8433:29 43333:31 24134:25[30] 18335:8[11] 25735:17[21] 403 37:29 20438:16 18240:25 16140:27 78

Isaiah1:2 711:16 2201:17 1842:2 925:22 20411:2-3 7711:5 8829:13 33332:11-12 16832:17 223, 260, 41833:15-16 52240:9 26442:2 304

544 Scripture Index

42:3 50745:22 24246:12 13051:23 7352:11 13253:7 11055:6 23156:4-5 23558:1 26358:3 17558:9 8761:2 18461:10 117, 18165:13-14 7166:24 72, 216

Jeremiah1:15 2772:36 2863:19 51, 66, 779:21 27710:19 214, 32311:19 11016:17 27920:12 27923:23-24 27848:10 20450:31-32 202

Lamentations1:7 4331:12 493:27-28 2643:41 228

Ezekiel1:21 9318:4 16618:20 18318:23 24220:27 12833:11 102, 24233:12 243

34:3-4 36534:4, 18-19 151

Daniel3:49 653:52 3946:22 6512:3 270, 51013 49713:45 155

Hosea4:1 3574:2 3574:11 20413:14 129

Joel1:4 2771:5 2041:14 1792:15 179

Amos7:4 282

Zephaniah1:14-17 2143:8 215

Malachi3:20 78

1 Maccabees2:26 533

new TesTamenT

Matthew2:12 553:10 845:3 2665:5 226, 303, 439

Scripture Index 545

5:7 5055:9 1905:10 53, 2005:16 503, 5185:21 1675:22 187, 188, 3405:23-24 2425:28 89, 1675:30 3705:33-34 1925:34-37 193, 3405:39 2695:39-41 60, 2945:44 61, 198, 2415:44-45 198, 241, 269, 3076:8 876:9 51, 696:10 2816:12 323, 3246:13 323, 324, 4776:24 56, 2876:25 1466:31 3876:33 148, 3877:1 1607:2 4977:3 1337:7 4857:12 3967:13 73, 2827:13-14 2887:14 53, 73, 107, 252, 4697:15-16 121, 4677:16 857:19 847:21 2357:24 98, 2357:26 997:27 998:8 61, 306

9:12 3629:25 18310:22 64, 70, 107, 109, 246, 290, 48610:26 38810:37 187, 24810:38 7511:12 25311:15 51, 76, 26411:25 22911:27 8211:28 53, 80, 90, 208, 218, 245, 256, 39411:29 9211:30 10612:29 10012:36 265, 34713:8 6813:43 66, 27013:53 50415:8 33315:19, 20 35716:24 53, 89, 173, 28818:4-5 27818:6 38318:10 278, 28618:15 138, 346, 52818:15-17 15918:17 370, 37218:22 6818:30 6918:32 7119:14 26619:18 16719:28 62, 66, 89, 9019:29 44020:1-6 7420:16 80, 43922:11 6922:12 68, 21622:12-13 69

546 Scripture Index

22:13 7922:30 8122:37 50, 18622:37-39 16322:39 16523:3 233, 36623:9 5123:9-10 5023:12 26624:13 64, 70, 246, 48624:46 21924:47 50925:6 21925:18 6925:22 6825:23 7125:34 90, 181, 215, 218, 245, 27025:34-35 18025:35 380, 44625:36 180, 181, 379, 39525:40 395, 447, 51825:41 21425:46 27526:20-21 41726:39 28226:41 6526:49 190, 53226:50 48626:60 17126:75 86

Mark3:27 1007:6 33310:14 26610:19 17010:21 8910:43-44 29911:15 53312:30 163

12:31 16514:36 28214:38 6514:45 190

Luke2:14 3152:51 2404:4 4026:25 226, 3036:27 61, 1986:28 61, 1996:29 60, 2946:30 3806:31 3966:45 947:14 1838:8 1028:15 689:3 4609:23 68, 1739:62 107, 48310:16 127, 233, 250, 257, 274, 47510:27 163, 16510:30 18110:30-35 10111:9 48512:13 16812:22, 29 38712:31 38712:35 6112:37 219, 27012:42 379, 50212:43 37912:44 37912:48 14212:49 25513:24 10714:11 266, 271, 306, 36314:33 185

Scripture Index 547

15:4-5 36616:2 50316:9 9216:13 28717:5 10818:1 65, 22818:13 61, 30618:14 26618:16 26618:20 16819:45 53321:19 197, 29021:34 40922:47-48 19023:16 17423:34 198, 24123:43 65

John1:12 66, 702:15 5336:38 56, 158, 232, 247, 254, 282, 287, 2888:12 79, 1658:34-35 71, 1698:47 1028:51 23510:1 16910:2,9 8710:11 151, 364, 36610:11, 14 7510:14 121, 36410:27 102, 36410:27-28 7511:28 40411:39-44 18312:6 38012:35 78, 7912:50 53113:34 49914:2 169

14:6 82, 88, 100, 194, 195, 249, 263, 46914:13 6614:15 68, 23414:21 23414:27 19014:30 10015:5 96, 39515:9 6615:12 53415:15 6616:22 66, 22616:23 6617:11, 22 6717:22 6217:24 62, 67

Acts of the Apostles2:1-4 3272:42 1093:1 3274:12 984:27 584:32 115, 154, 178, 388, 389, 4634:34-35 1154:35 389, 408, 462, 4635:1-5 1195:1-11 4655:29 2335:41 6010:4 6510:9-12 32710:34 134, 15510:35 15512:5 6514:21 107, 29217:28 249

Romans1:26-32 356

548 Scripture Index

1:29-30 3901:30 4132:4 1012:11 1362:13 124, 2342:23 3475:3-4 196, 2905:8-9 198, 2895:10 1985:19 516:10 2386:12 1706:12-14 1037:12 2617:18 1047:23 2137:24-25 2958:15 66, 69, 1248:16 768:16-17 698:17 66, 110, 2708:18 2988:29 4998:30 878:31 87, 2928:35 3088:36 2918:37 53, 29212:1 27212:1-2 10312:3 37612:10 172, 50012:10-11 53312:11 207, 255, 33612:12 53, 211, 22812:13 44612:15 145, 18412:16-17 19512:18 32312:19 19612:20 19812:21 195

13:7 45213:8 16513:9 16913:11 7413:12 103, 23913:13 23915:4 209

1 Corinthians1:27 2981:30 1011:31 97, 2122:9 109, 217, 2453:3 2393:8 3913:11 983:16 65, 76, 87, 173, 189, 309, 384, 4513:17 1734:7 98, 2124:12 199, 2945:1 3635:5 3585:13 3686:9-10 91, 167, 1996:10 83, 168, 2596:11 956:13 3766:16 1546:19 4517:7 4117:15 3719:22 1459:24 1099:26-27 109, 1749:27 53, 80, 132, 43910:4 9810:9-10 83, 20910:10 258, 356, 413, 45611:5 286

Scripture Index 549

12:8, 10 21212:13 13613:4 533, 53413:4-7 19213:5 53313:7 18714:15 33614:30 15514:38 7515:10 97, 21315:28 53415:56 347

2 Corinthians1:4 1842:7 363, 3642:8 3632:17 1675:10 3806:2 105, 4396:4-5 4396:4-10 91, 1046:5 536:16 384, 4517:10 4569:6 2559:7 256, 38010:17 97, 21211:12 37711:26 29411:29 145, 18112:20 238, 512

Galatians1:6 901:15 902:20 2483:28 135, 1545:14 1655:16 103, 2315:17 173, 2955:19 118

5:19-21 3555:19-24 1035:20 323, 5125:22-23 2345:24 59, 1755:25-26 1036:1 143, 5066:2 184, 338, 397, 5336:8 1056:10 105, 4476:14 439

Ephesians2:3 66, 2812:8-9 983:15 51, 693:21 984:1-4 914:2 3924:2-3 5334:5 1544:22 1734:24 75, 1734:26 188, 242, 3234:28 1684:29 2224:30 675:8 795:14 2065:19 437, 4425:21 5316:1 1276:9 1366:11, 13 1186:14 886:16, 17 1186:18 228

Philippians1:2 1602:6-8 289

550 Scripture Index

2:7 2482:7-8 1292:8 51, 55, 127, 2892:10 982:11 982:13 962:14 2583:13-14 108, 2713:20 73, 2714:12 2444:12, 13 212

Colossians1:10 1082:3 2143:2 2713:3-4 623:4 723:8 1883:9 753:14 1073:16 4373:17 973:20 2403:25 1364:2 65

1 Thessalonians1:6 4402:12 905:12-13 2335:14 184, 1975:15 61, 1955:17 228

2 Thessalonians3:8 4883:10 435, 4883:12 402, 433

1 Timothy1:8 2612:4 136

2:5 2483:3 2033:13 379, 3804:2 2834:13, 15 2285:1 2405:12, 8 4935:17 5105:20 5285:23 4136:8-9 4616:10 4666:15 58

2 Timothy2:4 59, 107, 1852:5 117, 1182:14 2383:3 2833:8 2834:2 124, 1384:7-8 109

Titus1:7 2021:7-9 1231:9 1282:14 55

Hebrews1:14 2863:13 74, 754:12-13 2214:13 257, 3329:15 7010:27 21512:6 69, 20912:14 19013:1 19113:17 233, 338

James1:3-4 290

Scripture Index 551

1:4 1971:14 169, 2841:15 142, 169, 2841:17 3811:19 224, 264, 302, 3781:20 1881:21 3491:22 195, 2341:25 2091:26 2241:27 182, 1852:13 5052:26 883:2 2283:5 259, 2633:6 2633:6-10 843:8 223, 2593:9-10 2003:10 2633:10-11 2003:14 238, 2393:16 2384:4 1674:6 2684:8 3764:9 226, 3034:10 2684:11 2115:12 193, 3405:16 655:16-17 3685:20 153

1 Peter1:4 701:7 1971:13 1682:11 2312:17 171, 172

552 Scripture Index

2:21 55, 90, 109, 174, 2412:22 55, 84, 1003:8-9 1953:9 53, 61, 195, 1993:13 2923:14 2013:17 2013:22 1174:7 65, 2284:8 107, 191, 3234:11 4655:3 1455:4 1175:5 299, 3635:6 127, 3635:10 72

2 Peter1:4 1702:22 479, 4833:9 1013:14-15 101

1 John2:5 1642:9 165, 2362:10 1652:11 2372:16 1703:1 2893:10 1653:12 2373:14 1653:15 166, 237, 2633:16 2893:24 1644:1 4664:7-8 1654:10 186, 198, 2484:11 1654:12 165, 166

4:16 1654:18 3074:20 2374:21 166, 237, 241

Jude163 90, 413

Revelation (Apocalypse)1:3 234

Scripture Index 553

1:4 761:13 892:7 762:23 2793:16 84, 120, 25519:16 5822:5 8122:7 23422:17 223

554

De sermone Domini in monteI 19:58 294II 16:53 149

AURELIANUS Regula ad monachos1 4711-2 47313 52828 31344.45 46049 40251 41055 520

BASIL (see REGULA BASILII)

BASIL (PSEUDO)Admonitio ad filium spiritalem2 18614 204

BEDE THE VENERABLESuper epistolas catholicas expositioIn Jac1:3-4 2901:14 2841:15 2851:19 2641:22 2342:13 5053:5 2633:6 2633:9-11 2004:4 1675:12 1945:18 3685:19 368

ATHANASIUSVita beati Antonii abbatis13 186

AUGUSTINUSDe civitate DeiIII 17 343

Epistulae167:11 51

In Iohannis EvangeliumTractatus75:5 23583:3 534124:5 83

In epistolam Iohannis ad ParthosV 7 165VII 11 166VIII 12 166

Enarrationes in Psalmos77[78]:3 15481[82]:1 154118: Sermo 31:4 326

Regula ad servos Dei (Praeceptum)1 3893 4455 3997 349, 4559 39812 520

Sermones46:9 36682:8.9 528

INDEX OF AUTHORS AND WORKS

In 1 Pt1:4 702:11 2312:18 1052:21 903:13 2923:14 2013:17 201

In 1 Jo2:5 1642:11 2372:16 1703:10 1653:15 2373:24 1654:12 1664:18 3084:19 1664:20 237

In Cantica CanticorumIII 3.1/2 313

Hexaemeron I 63

In Lucae Evangelium expositioIV 266, 366V 306

In ProverbsI c. 4.24.22 210, 211II c. 13.4 207, 208

c. 19.15 75, 208c. 21 171c. 24.22 211

24.30, 31 208

De Tabernaculo2 92

BENEDICT of ANIANEConcordia Regularum1.8 536

1.9 5363.4 1223.6 119, 1224.2 5025.11 50912.2 26915.7 23021.2 30423.3 31323.4 31323.5 31323.6 31224.3 32725.5 33225.16 33525.17 333, 33426.4 334, 33526.5 333, 33526.7 33627.4 51027.5 51227.7 51527.9 511, 51427.10 51527.16 51528.2 339, 340, 34328.3 33828.4 339, 341, 34328.5 33729.2 34329.3 344, 34529.4 34329.5 342, 34329.6 34229.7 343, 34429.8 34530.11 34830.13 34730.15 34730.19 349

Index of Authors and Works 555

30.20 34931.5 351, 35231.8 35031.9 35131.10 304, 354, 35531.11 35031.24 35232.2 35632.3 35732.4 35832.6 35933.2 360, 42733.4 353, 42834.5 36134.7 36135.3 36435.5 36636.2 43036.3 430, 43137.2 37037.6 37037.7 37037.8 37037.10 37037.13 36938.3 37338.4 37238.5 37338.7 37239.2 37439.5 37440.2 38040.9 38140.10 37741.5 38541.6 38541.9 38541.11 38642.13 38642.15 38842.17 388

556 Index of Authors and Works

42.21 388, 38942.23 386, 38743.3 38943.5 39043.6 39043.7 39044.5 39444.6 39344.8 39345.6 39845.8 39745.9 395, 39645.11 396, 39845.13 39945.14 39945.15 39845.19 39745.24 39745.25 396, 397, 398, 40045.26 39945.27 39945.29 39846.2 40146.4 40246.6 40147.6 40447.7 40247.8 40447.9 40247.10 40547.13 40647.14 40548.4 40748.7 41048.9 407, 408, 40948.10 40748.11 41048.14 40848.16 40948.17 412

49.2 41349.4 412, 41350.3 41450.4 415, 41650.5 41550.7 41450.8 41751.5 41851.7 41851.8 418, 42052.12 42252.13 42552.15 42452.17 42652.21 425, 42652.23 425, 42752.24 42752.25 42752.26 42152.27 423, 42452.29 42652.34 421, 42354.4 43154.11 431, 43255.6 43755.11 43555.15 43255.16 432, 43355.17 432, 433, 434, 43655.20 43555.25 44455.26 43556.4 44157.2 44257.3 44357.4 44358.2 44459.2 44559.4 44660.2 454

Index of Authors and Works 557

60.4 45160.5 44760.6 45160.7 447, 45260.11 45361.4 45561.8 45561.9 45561.12 45562.3 46262.4 45862.10 457, 458, 460, 46362.11 46262.15 46162.16 458, 46262.17 458, 459, 460, 46162.18 46262.19, 20 46062.21 45963.3 46364.3 46464.4 46665.2 472, 47765.3 46965.8 46965.10 47065.11 47165.12 467, 468, 47165.13 47365.17 467, 47165.22 47865.23-24 47965.26 472, 47765.28 475, 47665.29 467, 478, 47965.30 471, 47366.2 481

66.3 48166.6 482, 483, 48467.2 48868.2 49368.4 49068.5 49370.3 49870.6 49670.7 498, 50071.3 519, 52071.4 518, 519, 52371.6 51771.7 52071.10 52071.11 52072.2 52172.4 52272.6 52372.19 52372.20 52472.22 52272.24 52473.2 52573.3 52573.4 52574.2 52674.3 52774.7 52674.8 52674.10 52775.2 52975.3 52875.5 52976.11 53176.13 53176.14 530, 531

CAESARIUS (Pseudo)Epistola hortatoria 509

CASSIANConferences (Conlationes)II 22 205X 10.2-5 330XVIII 5.1 115 5.4 115 6.1 116 6.2 116 7.1 119 10 153

De institutis coenobiorumI 2.1-2 459II 10.2-3 336 11.1 336 12.3 313 13.1 313 16 361 17 431 18 414III 3 327 5 313 7.1 424 7.2 423IV 5 478 6 479 9 230 10 523 10.12 525 12 421 13 388 14 464 16.1 430 16.1-2 351 16.2-3 352 17 405 18 426 19.2 394 19.3 393 20 393 39.2 269

558 Index of Authors and Works

CASSIODORUSExpositio Psalmorum7:10 27914[15]:1 9217[18]:24 28031[32]:5 29733[34]:12-1 77 13 80 14 84 15 8536]37]:5 29537[38]:9 30743[44]:33 29150[51]:17 31469[70]:2 32972[73]:28 21175[76]:11 28087[88]:16 30094[95]:7 74105[106]:1 296118[119]:71 301130[131]:1 267 3 269138[139]:4 280139[140]:12 302

COLUMBANUSFragmentum operis monastici(Conc. 74 10) 527

CYPRIANUSDe zelo et livore1 5324 2375 5325-6 5166 2388 238

DEFENSORLiber scintillarumXVI 39 262

Index of Authors and Works 559

FRUCTUOSUSRegula communis5 4137 3978 40212 33813 339, 34120 373

Regula Complutensis4 458, 459, 460, 461, 4625 404, 410, 4266 3868 45510 397, 45115 304, 35416 347, 35817 342, 415, 46218 42420 50221 467, 468, 471, 47222 47323 496

FULGENTIUS of RUSPEContra Fabianum fragmentaIII 10 104

GREGORY of NAZIANZENOratio ad s. lumina 364Oratio prima [secunda] 145

GREGORY THE GREATDialoguesI 4 448II 7 158

Homilies on the GospelsI hom. 17.8 416II hom. 25.1 64 34.3 366 36.1 177 37.2 505 38.13 79

MoraliaI 36.54 63II 52.82 191V 31.54 270 31.55 433VI 37.57 383VII 17.57 260 17.58 224, 260, 262, 265IX 65.97 465 66.100 275XII 38.43 511 54.62 466XV 29.35 275XVIII 38.59 299XIX 17.26 517XX 25.54 208XXIV 25.54 156XXVI 28.53 58XXVIII 3.12 89XXXIII 4.10 526XXXV 14.28 251

Regula pastoralisI 1 244 2 383 10 131 11 118II 2 132 4 128 5 143 6 139, 143 10 145III Prol 145

1 374 4 150 14 223, 224, 260, 261, 265 15 54, 75, 208 29 222

HIERONYMUS (Jerome)Epistulae22.15 56125.15, 2 122

In MatthaeumI 201, 253, 294II 172, 507III 278IV 50

Regula Pachomii, Praefatio3 498

Vita S. Pauli primieremitae 408

HIERONYMUS (PSEUDO) actually PELAGIUS

In 1 Cor 5:5 358In 2 Cor 2:7 363In Eph 6:14 88In 2 Tim 4:2 138

ISIDOREQuaestiones in Vetus TestamentumGn 24.3 270

DifferentiaeI 84 235 96 367 142 84, 189 220 190 301 69, 188

560 Index of Authors and Works

352 524 364 51 490 152 504 203 578 56II 17.55 51 31.109 231 31.110 231 31.111 231 31.112 232 31.113 232 36.139 191, 211 36.140 191

EtymologiaeI 1.1 485 1.2 243 5.3 65, 228 7.19 409II 26.7-10 148 26.11 148IV 5.2 371 6.18 371V 25.25 252 25.29 482 26.7 189 26.9 190 26.10 196 27.2 71 29.1 67, 68 30.18 74VI 3.1 436 8.3-4 56 8.10 50 16.1 114, 401 17.17 326 18.1 321 19.1 245 19.7 315 19.50 57VII 3.2 76 3.5 76

Index of Authors and Works 561

7.17 64 13.1 115 13.2 116 13.3 116 14.4 316 14.5 316VIII 1.1 76 1.3 76 2.4 108 2.5 211 2.6 107, 191 2.7 186 11.18 95IX 3.31 337 3.54 272 4.30 322 4.31 345 4.33 503 5.15 49 6.3 94X 8 96 37 110 51 110 70 438 75 139 77 53, 438 84 52 117 141 129 391, 438 169 345, 524 171 50 213 207 216 447 231 435 256 481 270 119 280 203XI 1.1 104 1.3 82 1.13 106 1.14 174 1.46 51

2.3 180, 284XIII 10.12-13 79XIV 9.9 104, 216XV 3.7 415 4.4 445 4.5 109, 153 4.6 116, 254, 415 4.17 315 5.1 343XVI 3.5 411 26.5 411XVII 9.101 382XVIII 1.10 118 9.3 436 15.2 93XIX 18.4 272 22.29 461 24.13 461 24.17 457 34.7 457 34.12 457XX 2.7 408 2.9 409 2.11 318, 415 2.13 382 2.14 415 2.19 126 11.1 453 11.9-10 318

De ecclesiasticis officiisI 4 319 6.2 315 7 315 11.4-6 316II 16.7 122 16.9 119

Regula monachorumpraef. 5364 470, 481

6 433, 434, 43610 402, 407, 425, 42611 41412 401, 415, 41613 457, 458, 460, 46314 342, 343, 46215 37016 351, 35517 360, 374, 427, 42819 385, 52020 396, 39821 447, 45222 455, 52223 536

SententiaeI 7.2 68 9.1 213 9.8 213 28.1 105, 216 28.3 105 29.2 275 29.7 282II 1.13 375 4.1 211 4.2 212 7.1 290 7.2 290 11.12 301 12.1-2 440 13.2 295 13.4 295 13.6 231 13.7 230 13.13 231 13.18 231

562 Index of Authors and Works

23.3 276 25.2 220 25.3 219, 279 25.4 220 25.5 280 25.7 280 25.8 220, 279 25.9 280 25.10 280 28.1 277 28.2 277 29.4 260 31.2 193 33.4 277 35.2 283 35.3 283 37.1 232 37.2 232, 233 37.3 232 38.1-2 494 38.3 240, 267 38.7 267, 494 38.9 239, 377 38.11 239 39.3 240 39.14 167 40.4 236 40.4-5 235 40.5 168, 236 40.8 236 42.11 376 43.1-2 204 44.1 376 44.1-2 177 44.4 205 44.8 440 44.10 176, 205 44.11 176 44.12 176 44.13 205 44.15 206 44.16 206

Index of Authors and Works 563

III 5.14 63, 284 5.22 284 5.24 284 7.1 229 7.4 229 7.5-6 229 7.18 228 8.1-4 227 8.3-4 440 9.1 228 16.3 297 16.6 297 18.2 288 19.1 299 19.4 298 20.1 207 25.1 237 25.3 237 27.1-2 236 27.3 242 27.4 242 27.6 242 27.7 242 60.2 179 61.3 219 62.3-4 218 62.4 218 62.9 218

IULIANUS POMERIUSDe vita contemplativeI 8 186II 5.1 138 17.1 178 17.2 178 18.1 178 18.2 179 21.2 175III 2.1 202 3.1 202 4.1 202 8.1 203

8.2 203 8.3 203 10.2 225 12.1 215 12.2 215, 216 12.3 217 13 192 14.2 192 14.3 192 15.1 164 15.4 164

LIBER ORSIESII25 527

ORIGENESCommentary on RomansIX n. 9 533 n. 13 446 n. 19 196 n. 22 196 n. 24 195

PELAGIUS (see also Pseudo-Jerome)Expositiones XIII EpistolarumS. PauliIn Rm 12:11 533In 1 Cor 13:4 534 13:5 533In Gal 6:1 506

REGULA BASIL II6:9-10 4697:4.14-15 4819:1-2.8 40911:3 45817:1-6 34836: interr. & 1 39536:2 39669 52576:2-3 37082:1-2 525

84: interr. & 1-2 53187:3-4.5-6 49094:3 40895:4 42796:1 42797:2 425103 385104 385107:1-5 443108:1-2 332130:1-3 304175:3 370194: interr. & 1 350

REGULA S. BENEDICTI ANIANENSIS SIVE COLLECTIO CAPITULARIS

24 325

REGULA CASSIANI1:2-5 4594:1 4147:1-4 33610:1 31311:1-3 43114:1-3 36115:2-5 32716:1 42117:1-2 42417:3-4 42324:1 47825:1& 26:1 47928:1-4 33729:3-4 23030:1-2 52331:1-2 52532:3-4 38833:1 46435:1-2 42636:1 40536:3 40537:3 394

564 Index of Authors and Works

38:1-4 39339:1 43042:3 269

REGULA CUIUSDAM AD MONACHOS

3 530, 5317 53111 412

REGULA FERREOLI5 4716 4937 39010 38814 46117 51020 37221 52928 43532 45833 343, 34439 357, 412, 413

REGULA MACARII17 37020 447

REGULA MAGISTRI11:41-44 33911:57 33911:63-64 33911:66 33911:69-72 34011:111-112.114 34411:118-119 34411:121 34513:45-49 35913:54-59 36113:60-61 35313:62-63 428

13:66-73 35314:79-81 52914:87 37416:62-66 37717:1-5 38619:19-23 39324:18-19 40626:1 40726:2-3 40826:14 40928:6-8 41728:17 39928:19-26 40129:5 34330:12-13 41830:14-15 41833:8-9 31233:8.15 31233:19-21 31247:1-10 33347:14-17 33448:1-4 33448:10-13 33553:12-15 44153:19 44153:24-25 44154:1-4 42254:5 42256:1-2 44357:14-16 52464:1-4 37269:1-3 39969:21 39969:27 39973:8-12 42573:15 42579:1-2 45382:20-22 38882:26-27 38983:3-8 48883:10-11 48883:14-21 488

Index of Authors and Works 565

85:1-6 46687:4 47287:35-37 47789:17-20 47589:24-26 47690:71-72 46790:79-80 47890:83-86 47991:1-2 48291:5-7 48391:35-41 48391:49-52 48391:55-57 48491:61-62 48495:1-3 51995:17-18.22.24 520

REGULA ORIENTALIS3:4-5 51525:6-10 38126:1-2.5 51729:1 51129:3.5 51433:1-2 52635 37044:1 41847 526

REGULA PACHOMIIPraecepta33 40447 39851 45181 46284 52386 523142 442

Praecepta et Instituta158 515

Praecepta atque Iudicia176 526

Praecepta ac Leges179 435

REGULA PATRUM TERTIA1 4778 5219 44412 39813 356

REGULA IV PATRUM[7]:25-28 469[8]:37-40 454[8]:41 463[9]:6-7 437[12]:24-31 380[13]:4-12 493

REGULA PAULI ET STEPHANI33 43334 432, 43336 34941 536

REGULA TARNATENSIS1:1-2 4671:3 4711:21 4717:1-3 5249:14-15 44411:1 51213:4 35214:3-5 39015:1-2 44616:5-7 39019:1-4 45521 37321:1-2 397

RESPONSORIUMQuae sunt in corde 279

566 Index of Authors and Works

RUFINUSHistoria monachorum 1 448

SMARAGDUSCollectiones in epistolas et evangelia(Expositio libri comitis)70, 88, 195, 196, 201, 216, 231, 234, 235, 264, 266, 278, 292, 306,366, 446, 486, 505, 506, 533, 534

Diadema monachorum1 229, 2953 2274 1876 7810 19811 267, 29912 190, 191, 44814 29715 230, 231, 29516 29627 175, 176, 177, 205, 20628 168, 235, 23634 27636 219, 22039 223, 224, 260, 26553 21157 23177 18378 88

Via regia1 107, 186, 1873 787 198

Index of Authors and Works 567

16 26917 190, 191, 448, 53320 16122 238, 516, 53224 188, 18926 466

STATUTA MURBACENSIA (ACTUUM PRAELIMINARIUM SYNODI PRIMAE AQUISGRANENSIS COMMENTATIONES)

19 32523 453

SYNODI PRIMAE AQUISGRANENSIS ACTA PRAELIMINARIA

9 45323 325

SYNODI PRIMAE AQUISGRANENSISDECRETA AUTHENTICA

25 45328 325

SYNODI SECUNDAE AQUISGRANENSISDECRETA AUTHENTICA

14 453

TAIOSententiaeIII 31 251IV 26 223, 224, 260, 261, 262, 265 31 75

32 54, 208V 33 275

(WALDEBERTUS)Regula ad virgines2 5153 518, 519, 5238 421, 4239 405, 418, 420, 431, 432

10 40712 43614 34515 396, 397, 398, 40016 430, 43117 386, 38718 34719 35020 36921 37322 498, 500

568 Index of Authors and Works