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.
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.
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.
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.
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.
What Kind of Man the Cellarer of the Monastery Should Be
Mar. 8—July 8—Nov. 7
As cellarer of the monastery let there be chosen from the community one who is wise, of mature character, sober, not a great eater, not haughty, not excitable, not offensive, not slow, not wasteful, but a God-fearing man who may be like a father to the whole community.
Let him have charge of everything. He shall do nothing without the Abbot’s orders, but keep to his instructions. Let him not vex the brethren. If any brother happens to make some unreasonable demand of him, instead of vexing the brother with a contemptuous refusal he should humbly give the reason for denying the improper request.
Let him keep guard over his own soul, mindful always of the Apostle’s saying that “he who has ministered well acquires for himself a good standing.”
Let him take the greatest care of the sick, of children, of guests and of the poor, knowing without doubt that he will have to render an account for all these on the Day of Judgment.
Let him regard all the utensils of the monastery and its whole property as if they were the sacred vessels of the altar. Let him not think that he may neglect anything. He should be neither a miser nor a prodigal and squanderer of the monastery’s substance, but should do all things with measure and in accordance with the Abbot’s instructions.
Mar. 9—July 9—Nov. 8
Above all things let him have humility; and if he has nothing else to give let him give a good word in answer, for it is written, “A good word is above the best gift.”
Let him have under his care all that the Abbot has assigned to him, but not presume to deal with what he has forbidden him.
Let him give the brethren their appointed allowance of food without any arrogance or delay, that they may not be scandalized, mindful of the Word of God as to what he deserves “who shall scandalize one of the little ones.”
If the community is a large one, let helpers be given him, that by their assistance he may fulfil with a quiet mind the office committed to him. The proper times should be observed in giving the things that have to be given and asking for the things that have to be asked for, that no one may be troubled or vexed in the house of God.
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.
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.
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.
On the Weekly Servers in the Kitchen
Mar. 13—July 13—Nov. 12
Let the brethren serve one another, and let no one be excused from the kitchen service except by reason of sickness or occupation in some important work. For this service brings increase of reward and of charity. But let helpers be provided for the weak ones, that they may not be distressed by this work; and indeed let everyone have help, as required by the size of the community or the circumstances of the locality. If the community is a large one, the cellarer shall be excused from the kitchen service; and so also those whose occupations are of greater utility, as we said above. Let the rest serve one another in charity.
The one who is ending his week of service shall do the cleaning on Saturday. He shall wash the towels with which the brethren wipe their hands and feet; and this server who is ending his week, aided by the one who is about to begin, shall wash the feet of all the brethren. He shall return the utensils of his office to the cellarer clean and in good condition, and the cellarer in turn shall consign them to the incoming server, in order that he may know what he gives out and what he receives back.
Mar. 14—July 14—Nov. 13
An hour before the meal let the weekly servers each receive a drink and some bread, over and above the appointed allowance, in order that at the meal time they may serve their brethren without murmuring and without excessive fatigue. On solemn days, however, let them wait until after Mass.
Immediately after the Morning Office on Sunday, the incoming and outgoing servers shall prostrate themselves before all the brethren in the oratory and ask their prayers. Let the server who is ending his week say this verse: “Blessed are You, O Lord God, who have helped me and consoled me.” When this has been said three times and the outgoing server has received his blessing, then let the incoming server follow and say, “Incline unto my aid, O God; O Lord, make haste to help me.” Let this also be repeated three times by all, and having received his blessing let him enter his service.
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.
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.
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.
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.
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.
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.
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.
On Those Who Come Late to the Work of God or to Table
Mar. 22—July 22—Nov. 21
At the hour for the Divine Office, as soon as the signal is heard, let them abandon whatever they may have in hand and hasten with the greatest speed, yet with seriousness, so that there is no excuse for levity. Let nothing, therefore, be put before the Work of God.
If at the Night Office anyone arrives after the “Glory be to the Father” of Psalm 94—which Psalm for this reason we wish to be said very slowly and protractedly—let him not stand in his usual place in the choir; but let him stand last of all, or in a place set aside by the Abbot for such negligent ones in order that they may be seen by him and by all. He shall remain there until the Work of God has been completed, and then do penance by a public satisfaction. The reason why we have judged it fitting for them to stand in the last place or in a place apart is that, being seen by all, they may amend for very shame. For if they remain outside of the oratory, there will perhaps be someone who will go back to bed and sleep or at least seat himself outside and indulge in idle talk, and thus an occasion will be provided for the evil one. But let them go inside, that they may not lose the whole Office, and may amend for the future.
At the day Hours anyone who does not arrive at the Work of God until after the verse and the “Glory be to the Father” of the first Psalm following it shall stand in the last place, according to our ruling above. Nor shall he presume to join the choir in their chanting until he has made satisfaction, unless the Abbot should pardon him and give him permission; but even then the offender must make satisfaction for his fault.
Mar. 23—July 23—Nov. 22
Anyone who does not come to table before the verse, so that all together may say the verse and the oration and all sit down to table at the same time—anyone who through his own carelessness or bad habit does not come on time shall be corrected for this up to the second time. If then he does not amend, he shall not be allowed to share in the common table, but shall be separated from the company of all and made to eat alone, and his portion of wine shall be taken away from him, until he has made satisfaction and has amended. And let him suffer a like penalty who is not present at the verse said after the meal.
And let no one presume to take any food or drink before or after the appointed time. But if anyone is offered something by the Superior and refuses to take it, then when the time comes that he desires what he formerly refused or something else, let him receive nothing whatever until he has made proper satisfaction.
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.”
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.
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.
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.
On the Daily Manual Labor
Mar. 28—July 28—Nov. 27
Idleness is the enemy of the soul. Therefore the brethren should be occupied at certain times in manual labor, and again at fixed hours in sacred reading. To that end we think that the times for each may be prescribed as follows.
From Easter until the Calends of October, when they come out from Prime in the morning let them labor at whatever is necessary until about the fourth hour, and from the fourth hour until about the sixth let them apply themselves to reading. After the sixth hour, having left the table, let them rest on their beds in perfect silence; or if anyone may perhaps want to read, let him read to himself in such a way as not to disturb anyone else. Let None be said rather early, at the middle of the eighth hour, and let them again do what work has to be done until Vespers.
And if the circumstances of the place or their poverty should require that they themselves do the work of gathering the harvest, let them not be discontented; for then are they truly monks when they live by the labor of their hands, as did our Fathers and the Apostles. Let all things be done with moderation, however, for the sake of the faint-hearted.
Mar. 29—July 29—Nov. 28
From the Calends of October until the beginning of Lent, let them apply themselves to reading up to the end of the second hour. At the second hour let Terce be said, and then let all labor at the work assigned them until None. At the first signal for the Hour of None let everyone break off from his work, and hold himself ready for the sounding of the second signal. After the meal let them apply themselves to their reading or to the Psalms.
On the days of Lent, from morning until the end of the third hour let them apply themselves to their reading, and from then until the end of the tenth hour let them do the work assigned them. And in these days of Lent they shall each receive a book from the library, which they shall read straight through from the beginning. These books are to be given out at the beginning of Lent.
But certainly one or two of the seniors should be deputed to go about the monastery at the hours when the brethren are occupied in reading and see that there be no lazy brother who spends his time in idleness or gossip and does not apply himself to the reading, so that he is not only unprofitable to himself but also distracts others. If such a one be found (which God forbid), let him be corrected once and a second time; if he does not amend, let him undergo the punishment of the Rule in such a way that the rest may take warning.
Moreover, one brother shall not associate with another at unseasonable hours.
Mar. 30—July 30—Nov. 29
On Sundays, let all occupy themselves in reading, except those who have been appointed to various duties. But if anyone should be so negligent and shiftless that he will not or cannot study or read, let him be given some work to do so that he will not be idle.
Weak or sickly brethren should be assigned a task or craft of such a nature as to keep them from idleness and at the same time not to overburden them or drive them away with excessive toil. Their weakness must be taken into consideration by the Abbot.
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.
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.