CHAPTER 26
On Those Who Without an Order Associate With the Excommunicated

Mar. 3—July 3—Nov. 2

If any brother presumes without an order from the Abbot to associate in any way with an excommunicated brother, or to speak with him, or to send him a message, let him incur a similar punishment of excommunication.

CHAPTER 27
How Solicitous the Abbot Should Be for the Excommunicated

Mar. 4—July 4—Nov. 3

Let the Abbot be most solicitous in his concern for delinquent brethren, for “it is not the healthy but the sick who need a physician.” And therefore he ought to use every means that a wise physician would use. Let him send “senpectae,” that is, brethren of mature years and wisdom, who may as it were secretly console the wavering brother and induce him to make humble satisfaction; comforting him that he may not “be overwhelmed by excessive grief,” but that, as the Apostle says, charity may be strengthened in him. And let everyone pray for him.

For the Abbot must have the utmost solicitude and exercise all prudence and diligence lest he lose any of the sheep entrusted to him. Let him know that what he has undertaken is the care of weak souls and not a tyranny over strong ones; and let him fear the Prophet’s warning through which God says, “What you saw to be fat you took to yourselves, and what was feeble you cast away.” Let him rather imitate the loving example of the Good Shepherd who left the ninety-nine sheep in the mountains and went to look for the one sheep that had gone astray, on whose weakness He had such compassion that He deigned to place it on His own sacred shoulders and thus carry it back to the flock.

CHAPTER 28
On Those Who Will Not Amend After Repeated Corrections

Mar. 5—July 5—Nov. 4

If a brother who has been frequently corrected for some fault, and even excommunicated, does not amend, let a harsher correction be applied, that is, let the punishment of the rod be administered to him.

But if he still does not reform or perhaps (which God forbid) even rises up in pride and wants to defend his conduct, then let the Abbot do what a wise physician would do. Having used applications, the ointments of exhortation, the medicines of the Holy Scriptures, finally the cautery of excommunication and of the strokes of the rod, if he sees that his efforts are of no avail, let him apply a still greater remedy, his own prayers and those of all the brethren, that the Lord, who can do all things, may restore health to the sick brother.

But if he is not healed even in this way, then let the Abbot use the knife of amputation, according to the Apostle’s words, “Expel the evil one from your midst,” and again, “If the faithless one departs, let him depart,” lest one diseased sheep contaminate the whole flock.

CHAPTER 29
Whether Brethren Who Leave the Monastery Should Be Received Again

Mar. 6—July 6—Nov. 5

If a brother who through his own fault leaves the monastery should wish to return, let him first promise full reparation for his having gone away; and then let him be received in the lowest place, as a test of his humility. And if he should leave again, let him be taken back again, and so a third time; but he should understand that after this all way of return is denied him.

CHAPTER 30
How Boys Are to Be Corrected

Mar. 7—July 7—Nov. 6

Every age and degree of understanding should have its proper measure of discipline. With regard to boys and adolescents, therefore, or those who cannot understand the seriousness of the penalty of excommunication, whenever such as these are delinquent let them be subjected to severe fasts or brought to terms by harsh beatings, that they may be cured.

CHAPTER 31
What Kind of Man the Cellarer of the Monastery Should Be

CHAPTER 32
On the Tools and Property of the Monastery

Mar. 10—July 10—Nov. 9

For the care of the monastery’s property in tools, clothing and other articles let the Abbot appoint brethren on whose manner of life and character he can rely; and let him, as he shall judge to be expedient, consign the various articles to them, to be looked after and to be collected again. The Abbot shall keep a list of these articles, so that as the brethren succeed one another in their assignments he may know what he gives and what he receives back.

If anyone treats the monastery’s property in a slovenly or careless way, let him be corrected. If he fails to amend, let him undergo the discipline of the Rule.

CHAPTER 33
Whether Monks Ought to Have Anything of Their Own

Mar. 11—July 11—Nov. 10

This vice especially is to be cut out of the monastery by the roots. Let no one presume to give or receive anything without the Abbot’s leave, or to have anything as his own—anything whatever, whether book or tablets or pen or whatever it may be—since they are not permitted to have even their bodies or wills at their own disposal; but for all their necessities let them look to the Father of the monastery. And let it be unlawful to have anything which the Abbot has not given or allowed. Let all things be common to all, as it is written, and let no one say or assume that anything is his own.

But if anyone is caught indulging in this most wicked vice, let him be admonished once and a second time. If he fails to amend, let him undergo punishment.

CHAPTER 34
Whether All Should Receive in Equal Measure What Is Necessary

Mar. 12—July 12—Nov. 11

Let us follow the Scripture, “Distribution was made to each according as anyone had need.” By this we do not mean that there should be respecting of persons (which God forbid), but consideration for infirmities. He who needs less should thank God and not be discontented; but he who needs more should be humbled by the thought of his infirmity rather than feeling important on account of the kindness shown him. Thus all the members will be at peace.

Above all, let not the evil of murmuring appear for any reason whatsoever in the least word or sign. If anyone is caught at it, let him be placed under very severe discipline.

CHAPTER 35
On the Weekly Servers in the Kitchen

CHAPTER 36
On the Sick Brethren

Mar. 15—July 15—Nov. 14

Before all things and above all things, care must be taken of the sick, so that they will be served as if they were Christ in person; for He Himself said, “I was sick, and you visited Me,” and, “What you did for one of these least ones, you did for Me.” But let the sick on their part consider that they are being served for the honor of God, and let them not annoy their brethren who are serving them by their unnecessary demands. Yet they should be patiently borne with, because from such as these is gained a more abundant reward. Therefore the Abbot shall take the greatest care that they suffer no neglect.

For these sick brethren let there be assigned a special room and an attendant who is God-fearing, diligent and solicitous. Let the use of baths be afforded the sick as often as may be expedient; but to the healthy, and especially to the young, let them be granted more rarely. Moreover, let the use of meat be granted to the sick who are very weak, for the restoration of their strength; but when they are convalescent, let all abstain from meat as usual.

The Abbot shall take the greatest care that the sick be not neglected by the cellarers or the attendants; for he also is responsible for what is done wrongly by his disciples.

CHAPTER 37
On Old Men and Children

Mar. 16—July 16—Nov. 15

Although human nature itself is drawn to special kindness towards these times of life, that is towards old men and children, still the authority of the Rule should also provide for them. Let their weakness be always taken into account, and let them by no means be held to the rigor of the Rule with regard to food. On the contrary, let a kind consideration be shown to them, and let them eat before the regular hours.

CHAPTER 38
On the Weekly Reader

Mar. 17—July 17—Nov. 16

The meals of the brethren should not be without reading. Nor should the reader be anyone who happens to take up the book; but there should be a reader for the whole week, entering that office on Sunday. Let this incoming reader, after Mass and Communion, ask all to pray for him that God may keep him from the spirit of pride. And let him intone the following verse, which shall be said three times by all in the oratory: “O Lord, open my lips, and my mouth shall declare Your praise.” Then, having received a blessing, let him enter on the reading.

And let absolute silence be kept at table, so that no whispering may be heard nor any voice except the reader’s. As to the things they need while they eat and drink, let the brethren pass them to one another so that no one need ask for anything. If anything is needed, however, let it be asked for by means of some audible sign rather than by speech. Nor shall anyone at table presume to ask questions about the reading or anything else, lest that give occasion for talking; except that the Superior may perhaps wish to say something briefly for the purpose of edification.

The brother who is reader for the week shall take a little refreshment before he begins to read, on account of the Holy Communion and lest perhaps the fast be hard for him to bear. He shall take his meal afterwards with the kitchen and table servers of the week.

The brethren are not to read or chant in order, but only those who edify their hearers.

CHAPTER 39
On the Measure of Food

Mar. 18—July 18—Nov. 17

We think it sufficient for the daily dinner, whether at the sixth or the ninth hour, that every table have two cooked dishes, on account of individual infirmities, so that he who for some reason cannot eat of the one may make his meal of the other. Therefore let two cooked dishes suffice for all the brethren; and if any fruit or fresh vegetables are available, let a third dish be added.

Let a good pound weight of bread suffice for the day, whether there be only one meal or both dinner and supper. If they are to have supper, the cellarer shall reserve a third of that pound, to be given them at supper.

But if it happens that the work was heavier, it shall lie within the Abbot’s discretion and power, should it be expedient, to add something to the fare. Above all things, however, over-indulgence must be avoided and a monk must never be overtaken by indigestion; for there is nothing so opposed to the Christian character as over-indulgence, according to Our Lord’s words, “See to it that your hearts be not burdened with over-indulgence.”

Young boys shall not receive the same amount of food as their elders, but less; and frugality shall be observed in all circumstances.

Except the sick who are very weak, let all abstain entirely from eating the flesh of four-footed animals.

CHAPTER 40
On the Measure of Drink

Mar. 19—July 19—Nov. 18

“Everyone has his own gift from God, one in this way and another in that.” It is therefore with some misgiving that we regulate the measure of other men’s sustenance. Nevertheless, keeping in view the needs of weaker brethren, we believe that a hemina of wine a day is sufficient for each. But those to whom God gives the strength to abstain should know that they will receive a special reward.

If the circumstances of the place, or the work, or the heat of summer require a greater measure, the Superior shall use his judgment in the matter, taking care always that there be no occasion for surfeit or drunkenness. We read, it is true, that wine is by no means a drink for monks; but since the monks of our day cannot be persuaded of this, let us at least agree to drink sparingly and not to satiety, because “wine makes even the wise fall away.”

But where the circumstances of the place are such that not even the measure prescribed above can be supplied, but much less or none at all, let those who live there bless God and not murmur. Above all things do we give this admonition, that they abstain from murmuring.

CHAPTER 41
At What Hours the Meals Should Be Taken

Mar. 20—July 20—Nov. 19

From holy Easter until Pentecost let the brethren take dinner at the sixth hour and supper in the evening.

From Pentecost throughout the summer, unless the monks have work in the fields or the excessive heat of summer oppresses them, let them fast on Wednesdays and Fridays until the ninth hour; on the other days let them dine at the sixth hour. This dinner at the sixth hour shall be the daily schedule if they have work in the fields or the heat of summer is extreme; the Abbot’s foresight shall decide on this. Thus it is that he should adapt and arrange everything in such a way that souls may be saved and that the brethren may do their work without just cause for murmuring.

From the Ides of September until the beginning of Lent let them always take their dinner at the ninth hour.

In Lent until Easter let them dine in the evening. But this evening hour shall be so determined that they will not need the light of a lamp while eating, but everything will be accomplished while it is still daylight. Indeed at all seasons let the hour, whether for supper or for dinner, be so arranged that everything will be done by daylight.

CHAPTER 42
That No One Speak After Compline

Mar. 21—July 21—Nov. 20

Monks ought to be zealous for silence at all times, but especially during the hours of the night. For every season, therefore, whether there be fasting or two meals, let the program be as follows:

If it be a season when there are two meals, then as soon as they have risen from supper they shall all sit together, and one of them shall read the Conferences or the Lives of the Fathers or something else that may edify the hearers; not the Heptateuch or the Books of Kings, however, because it will not be expedient for weak minds to hear those parts of Scripture at that hour; but they shall be read at other times.

If it be a day of fast, then having allowed a short interval after Vespers they shall proceed at once to the reading of the Conferences, as prescribed above; four or five pages being read, or as much as time permits, so that during the delay provided by this reading all may come together, including those who may have been occupied in some work assigned them.

When all, therefore, are gathered together, let them say Compline; and when they come out from Compline, no one shall be allowed to say anything from that time on. And if anyone should be found evading this rule of silence, let him undergo severe punishment. An exception shall be made if the need of speaking to guests should arise or if the Abbot should give someone an order. But even this should be done with the utmost gravity and the most becoming restraint.

CHAPTER 43
On Those Who Come Late to the Work of God or to Table

CHAPTER 44
How the Excommunicated Are to Make Satisfaction

Mar. 24—July 24—Nov. 23

One who for serious faults is excommunicated from oratory and table shall make satisfaction as follows. At the hour when the celebration of the Work of God is concluded in the oratory, let him lie prostrate before the door of the oratory, saying nothing, but only lying prone with his face to the ground at the feet of all as they come out of the oratory. And let him continue to do this until the Abbot judges that satisfaction has been made. Then, when he has come at the Abbot’s bidding, let him cast himself first at the Abbot’s feet and then at the feet of all, that they may pray for him.

And next, if the Abbot so orders, let him be received into the choir, to the place which the Abbot appoints, but with the provision that he shall not presume to intone Psalm or lesson or anything else in the oratory without a further order from the Abbot. Moreover, at every Hour, when the Work of God is ended, let him cast himself on the ground in the place where he stands. And let him continue to satisfy in this way until the Abbot again orders him finally to cease from this satisfaction.

But those who for slight faults are excommunicated only from table shall make satisfaction in the oratory, and continue in it till an order from the Abbot, until he blesses them and says, “It is enough.”

CHAPTER 45
On Those Who Make Mistakes in the Oratory

Mar. 25—July 25—Nov. 24

When anyone has made a mistake while reciting a Psalm, a responsory, an antiphon or a lesson, if he does not humble himself there before all by making a satisfaction, let him undergo a greater punishment because he would not correct by humility what he did wrong through carelessness.

But boys for such faults shall be whipped.

CHAPTER 46
On Those Who Fail in Any Other Matters

Mar. 26—July 26—Nov. 25

When anyone is engaged in any sort of work, whether in the kitchen, in the cellar, in a shop, in the bakery, in the garden, while working at some craft, or in any other place, and he commits some fault, or breaks something, or loses something, or transgresses in any other way whatsoever, if he does not come immediately before the Abbot and the community of his own accord to make satisfaction and confess his fault, then when it becomes known through another, let him be subjected to a more severe correction.

But if the sin-sickness of the soul is a hidden one, let him reveal it only to the Abbot or to a spiritual father, who knows how to cure his own and others’ wounds without exposing them and making them public.

CHAPTER 47
On Giving the Signal for the Time of the Work of God

Mar. 27—July 27—Nov. 26

The indicating of the hour of the Work of God by day and by night shall devolve upon the Abbot, either to give the signal himself or to assign this duty to such a careful brother that everything will take place at the proper hours.

Let the Psalms and the antiphons be intoned by those who are appointed for it, in their order after the Abbot. And no one shall presume to sing or read unless he can fulfil that office in such a way as to edify the hearers. Let this function be performed with humility, gravity and reverence, and by him whom the Abbot has appointed.

CHAPTER 48
On the Daily Manual Labor

CHAPTER 49
On the Observance of Lent

Mar. 31—July 31—Nov. 30

Although the life of a monk ought to have about it at all times the character of a Lenten observance, yet since few have the virtue for that, we therefore urge that during the actual days of Lent the brethren keep their lives most pure and at the same time wash away during these holy days all the negligences of other times. And this will be worthily done if we restrain ourselves from all vices and give ourselves up to prayer with tears, to reading, to compunction of heart and to abstinence.

During these days, therefore, let us increase somewhat the usual burden of our service, as by private prayers and by abstinence in food and drink. Thus everyone of his own will may offer God “with joy of the Holy Spirit” something above the measure required of him. From his body, that is, he may withhold some food, drink, sleep, talking and jesting; and with the joy of spiritual desire he may look forward to holy Easter.

Let each one, however, suggest to his Abbot what it is that he wants to offer, and let it be done with his blessing and approval. For anything done without the permission of the spiritual father will be imputed to presumption and vainglory and will merit no reward. Therefore let everything be done with the Abbot’s approval.

CHAPTER 50
On Brethren Who Are Working Far From the Oratory or Are on a Journey

Apr. 1—Aug. 1—Dec. 1

Those brethren who are working at a great distance and cannot get to the oratory at the proper time—the Abbot judging that such is the case—shall perform the Work of God in the place where they are working, bending their knees in reverence before God.

Likewise those who have been sent on a journey shall not let the appointed Hours pass by, but shall say the Office by themselves as well as they can, and not neglect to render the task of their service.