Question of the disciples:
II. What characteristics
the abbot should have.
The Lord has replied through the master:

Interrogatio discipulorum:

II. Qvalis debeat esse abbas

.Respondit Dominus per magistrum:

AN abbot who is worthy to rule a monastery must always remember what he is called and be in fact what he is in name. ²  He is believed to be the representative of Christ in the monastery, for he is addressed by his name, ³  as the apostle says: ‘You have received the spirit of sons, and it makes us cry out to the Lord, “Abba, Father!’” ⁴  Therefore the abbot must not teach or exact or command anything that is beyond the law of the Lord, ⁵  so that his bidding, admonition and, teaching may enter the minds of his disciples like the leaven of divine justice. ⁶  Let the abbot ever be mindful that at the fearful judgment of the Lord there will be an inquiry into his teaching as well as into the obedience of his disciples, both the one and the other. ⁷  And let the abbot know that whatever the Father of the family finds lacking in the sheep will be laid to the blame of the shepherd. ⁸  On the other hand, if the shepherd has devoted his fullest attention to a troublesome and disobedient flock and has shown deep concern about its evil deeds, ⁹  this same shepherd will be acquitted at the judgment of the Lord and may say to the Lord with the prophet: ‘Your truth I have not hidden in my heart and I have declared your salvation. But they have despised and rejected me’. ^{1 0}  And then the fatal sickness will finally overpower the sheep who were unresponsive to his solicitude.

¹  Abbas, qui praeesse dignus est monasterio, semper meminere debet quod dicitur, et nomen maioris factis inplere. ²  Christi enim agere creditur uices in monasterio, quando ipsius uocatur pronomine, ³  dicente apostolo: Sed accepistis spiritum adoptionis filiorum, in quo clamamus Domino: abba, pater. ⁴  Ideoque hic abbas nihil extra praeceptum Domini quod sit, debet aut docere aut constituere aut iubere, ⁵  ut iussio eius uel monitio siue doctrina fermentum diuinae iustitiae in discipulorum mentibus conspargatur. ⁶  Memor semper abbas quia doctrinae suae uel discipulorum oboedientiae, ambarum rerum in tremendo iudicio Domini facienda erit discussio. ⁷  Et sciat abbas culpae pastoris incumbere, quidquid in ouibus paterfamilias utilitatis minus potuerit inuenire. ⁸  Tantundem iterum erit, ut, si inquieto uel inoboedienti gregi pastoris fuerit omnis diligentia adtributa et morbidis earum actibus uniuersa fuerit cura exhibita, ⁹  pastor eorum in iudicio Domini absolutus dicat cum propheta Domino: Non abscondi in corde meo ueritatem tuam et salutare tuum dixi. Ipsi autem contemnentes spreuerunt me. ^{1 0}  Et tune demum inoboedientibus curae suae ouibus poena sit eis praeualens ipse mortis morbus.

^{1 1} Therefore when anyone receives the name of abbot, he must direct his disciples by a twofold teaching, ^{1 2}  namely, make known all that is good and holy by his deeds even more than by his words. How? By declaring the Lord’s commandments in words to disciples who can understand, but to the hard of heart and the simple-minded by demonstrating the divine precepts by what he does. ^{1 3}  Let him make evident in himself, by his deeds, that everything he has taught his disciples at variance with these precepts must not be done, lest while preaching to others he himself should be rejected and ^{1 4}  lest some day God should say to him while he is sinning: ‘What business do you have reciting my statutes, standing there mouthing my covenant? You detest my discipline’ ^{1 5}  Or again: ‘You observed the splinter in your brother’s eye, but did not notice the plank in your own’.

^{1 1}  Ergo cum aliquis suscipit nomen abbatis, duplici debet doctrina suis praeesse discipulis, ^{1 2}  id est omnia bona et sancta factis amplius quam uerbis ostendere. Quomodo? Intellegentibus discipulis mandata Domini uerbis proponere, duris corde uero et simplicibus factis suis diuina praecepta monstrare. ^{1 3}  Omnia uero quae discipulis docuerit esse contraria, in se factis indicet non agenda, ne aliis praedicans ipse reprobus inueniatur, ^{1 4}  ne quando illi dicat Deus peccanti: Quare uero tu enarrasti iustitias meas et sumpsisti testamentum meum per os laum? Tu uero odisti disciplinam. ^{1 5}  Et: Qui in fratris tui oculo festucam uidebas, in tuo trauem non uidisti.

^{1 6} Let him make no distinction of persons in the monastery. ^{1 7}  Let him not love one more than another, unless he finds that one excels in good works. ^{1 8}  A freeman may not, by reason of his birth, be preferred to a slave who becomes a monk. ^{1 9}  Why? Why? Because whether slave or freeman, we are all one in Christ and under the one Lord have the same obligation of service, for ‘God has no favorites’. ^{2 0}  God marks us out only if we are found better than others in our deeds. ^{2 1}  Nevertheless, to show his loving kindness to all alike, God commands the elements to serve sinners as much as the just. ^{2 2}  Therefore let the abbot’s charity be the same to all, and let the one discipline be applied to everyone.

^{1 6}  Non ab eo persona in monasterio discernatur. ^{1 7}  Non unus plus ametur quam alius, nisi quem in bonis actibus inuenerit meliorem. ^{1 8}  Non conuertenti seruo pro merito nationis praeponatur ingenuus. ^{1 9}  Quare? Quare? Quia seruus siue liber, omnes Christo unum sumus et sub uno Domino aequalem seruitii militiam baiulamus, quia non est apud Deum personarum acceptio. ^{2 0}  Solummodo in hac parte apud Deum discernimur, si ab aliis meliores factis inueniamur. ^{2 1}  Et tamen, ut ostendat Deus circa omnes pietatis suae clementiam pariter, iubet elementa uel terram iustis uel peccatoribus famulari aequaliter. ^{2 2}  Ergo aequalis sit ab eo ab omnibus caritas, una praebeatur in omnibus disciplina.

^{2 3} In his teaching the abbot must always observe the procedure of the apostle as he states it: ‘Reprove, entreat, rebuke’; ^{2 4}  that is, alternating severity with gentleness, as the occasion requires, he must show now the harshness of a master, now the affection of a father. ^{2 5}  Thus he must reprove the undisciplined and troublesome; he must entreat the obedient, meek and very patient to advance in virtue, we admonish him to rebuke the negligent and contemptuous.

^{2 3}  In doctrina sua namque abbas apostolicam debet illam semper formam seruare, in qua dicit: Argue, obsecra, increpa, ^{2 4}  id est, miscens temporibus tempora, terroribus blandimenta, dirum magistri, pium patris ostendat affectum, ^{2 5}  id est, indisciplinatos debet et inquietos arguere, oboedientes, mites et patientissimos ut in melius proficiant obsecrare, neglegentes et contemnentes ut increpet admonemus.

^{2 6} He should in himself exemplify for them that norm of humility which the Lord presented to the apostles who were quarreling about the first place, ^{2 7}  namely, when he took a child by the hand and brought him into their midst, saying: ^{2 8}  ‘If anyone wants to be great among you, let him be like this’. ^{2 9}  Therefore whatever the abbot enjoins his disciples to do for God, he himself should first do, and thus when he gives any orders the members will follow in line wherever the head leads them. ^{3 0}  He should have such love and kindness toward all the brethren that he will not prefer one to another, and will combine in himself the characteristics of both parents for all his disciples and sons ^{3 1}  by offering them equal love as their mother and showing them well-considered kindness as their father.

^{2 6}  Humilitatis uero talem in se eis formam debet ostendere, qualem Dominus contendentibus de gradu fortiori apostolis demonstrauit, ^{2 7}  id est, cum adpraehensa manu infantem in medio eorum deduxisset, dixit: ^{2 8}  Qui uult esse inter uos fortior, sit talis. ^{2 9}  Ideoque quidquid abbas discipulis pro Deo agendum iniunexerit, incoet factis, et tradens omnia ordinationis suae protelo sequantur membra, qua duxerit caput.  ^{3 0}  Caritatem uero uel gratiam talem debet circa omnes fratres habere, ut nullum alio praeferens omnibus discipulis uel filiis suis amborum parentum in se nomen exhibeat, ^{3 1}  matrem eis suam praebens aequaliter caritatem, patrem se eis mensurata pictate ostendat.

^{3 2} The abbot must always remember what he is, remember what he is called, and keep in mind that more is required from him to whom more is entrusted. ^{3 3}  And let him know that he who has undertaken the ruling of souls must prepare himself to render an account. ^{3 4}  Furthermore, no matter how great the number of brothers he knows he has under his care, he may be sure that on the day of judgment he will have to give the Lord a full account of all these souls, and most certainly of his own as well, ^{3 5}  for, so as not to do their own will in the monastery, the brothers always served in all obedience to his commands. ^{3 6}  When they are called to account for all they have done they will say to the Lord at the judgment that they did everything in obedience by command of the master. ^{3 7}  Therefore the master must always see to it ^{3 8}  that everything he commands, everything he teaches, every correction he gives, is manifestly in accord with the precepts of God, as justice demands, so that he will not be condemned in the judgment to come. ^{3 9}  Ever fearing the future examination of the shepherd regarding the sheep entrusted to him, he will, while concerning himself about his accountability for others, ^{4 0}  be made careful about his own, and while correcting others by his admonitions, he will be freed from his own faults.

^{3 2}  Meminere debet abbas semper quod est, meminere quod dicitur, et scire quia cui plus creditur, plus ab eo exigitur. ^{3 3}  Et sciat quia qui suscipit animas regendas, paret se ad rationes reddendas. ^{3 4}  Et quantum sub sua cura fratrum se habere scierit numerum, agnoscat pro certo quia in die iudicii ipsarum omnium animarum tantas est redditurus Domino rationes, sine dubio addita et sua, ^{3 5}  quia ut fratres in monasterio propriam non agerent uoluntatem, huius semper iussionibus omni oboedientia militarunt, ^{3 6}  quia cum discussi fuerint de omnibus actibus suis, dicturi sunt in iudicio Domino omnia facta sua per oboedientiam a iussione inpleta esse magistri. ^{3 7}  Ideoque debet semper cautus esse magister, ^{3 8}  ut omnia quae imperat, omnia quae docet, omnia quae emendat, de praeceptis Dei iustitia dictante monstretur, quod futuro iudicio non cendemnetur. ^{3 9}  Timens semper futuram discussionem pastoris de creditis ouibus, quia et cum de alienis ratiociniis cauet, redditur de suis sollicitus, ^{4 0}  et cum de monitionibus suis emendationes aliis subministrat, ipse efficitur a uitiis emendatus.

^{4 1} Whatever the abbot wishes to do or have done for the good of the monastery is to be done with the counsel of the brothers. ^{4 2}  When all the brothers have been called together, let there be a general discussion about the good of the monastery. ^{4 3}  However, it is not on their own initiative or against the will of abbatial authority that the brothers happen to engage in deliberation, but by the command and direction of the abbot. ^{4 4}  The counsel of all is to be sought because sometimes there are as many diverse opinions as there are people—^{4 5} all at once the best advice may well be given by one from whom it was least expected, and this may redound most to the common good—^{4 6} and from the many opinions the one to choose will be easy to find. ^{4 7}  But if none of the brothers can give apt counsel, then let the abbot, after explaining his reasons, decide as he wills, and it is right that the members follow the head. ^{4 8}  This is why we have said that all the brothers are to be called to the deliberation, according to the monastic maxim that the affairs of the monastery are the concern of all and not of any one person. ^{4 9}  Of all, because the brothers expect to go on replacing one another in the monastery in the course of time. ^{5 0}  Of no one person, because there is nothing in the monastery that any of the brothers can claim exclusively as his own, and no one determines or does anything by his own authority, but all live under the command of the abbot.

^{4 1}  Quidquid uero abbas pro utilitate monasterii agere aut facere uoluerit, cum consilio fratrum agat ^{4 2}  et conuocatis omnibus fratribus de utilitate monasterii tractetur communiter. ^{4 3}  Ita tamen, non libero ausu fratres aut inuito suae potestatis arbitrio, sed iussione et imperio abbatis eligendis forte consiliis adplicentur. ^{4 4}  Nam ideo omnium quaeratur consilium, quia quot homines, tot sunt pro diuersitate interdum sententiae, — ^{4 5}  ne forte a quo non speratur, melius subito detur consilium et communi utilitati hoc magis proficiat, — ^{4 6}  et de multis consiliis quod eligatur facile inuenitur. ^{4 7}  Quod si de omnibus nullus aptum potuerit dare consilium, tune abbas reddita ratione consilii sui constituat quod uult, et iustum est ut membra caput sequantur. ^{4 8}  Ideo omnes fratres diximus ad consilium debere uocari, secundum sententiam monasterii, quod res monasterii omnium est et nullius est. ^{4 9}  Ideo omnium, quia proficiendo successionem quandoque in monasterio uicibus de se fratres expectant, ^{5 0}  ideo nullius, quia nihil in monasterio aliquid sibi a fratribus peculiariter uindicatur et nullus suo aliquid constituit aut facit arbitrio, sed omnes sub imperio degunt abbatis.

^{5 1} The abbot is therefore the master of this holy art, not attributing the performance of it to himself but to the Lord, whose grace achieves in us whatever we do that is holy. ^{5 2}  This art must be taught and learned in the workshop of the monastery, and it can be practised with the use of spiritual instruments.

^{5 1}  Qui ergo abbas sanctae huius artis sit artifex, non sibi ipsius artis, sed Domino adsignans ministerium, cuius in nobis gratia fabricatur, quidquid a nobis sancte perficitur. ^{5 2}  Quae ars doceri et disci debet in monasterii officina et exerceri potest cum spiritalibus ferramentis.

Question of the disciples:
III. What is the holy art that the abbot must teach his disciples in the monastery?
The Lord has replied through the master:

Interrogatio discipulorum:

III. Qvae est ars sancta, qvam docere debet abbas discipvlos in monasterio?

.Respondit Dominus per magistrum:

THIS is the holy art: first to believe in, to confess and to fear God the Father and the Son and the Holy Spirit, one God in Trinity, and three in one, three in the one divine nature and one in the threefold power of his majesty. Therefore, to love him with all one’s heart and all one’s soul. ²   Then in second place to love one’s neighbor as oneself.

¹  Quae haec est ars sancta: primo credere, confiteri et timere Deum Patrem et Filium et Spiritum Sanctum, unum Deum in Trinitate et trinum in unitate, trinum in una deitatis substantia et unum in trina magestatis potentia. Ergo hunc ex toto corde et ex tota anima diligere. ²  Deinde in secundis diligere proximum tamquam seipsum.

³   Then not to kill, ⁴  not to commit adultery, ⁵  not to steal, ⁶  not to covet, ⁷  not to give false testimony, ⁸  to honor father and mother, ⁹  and not to do to another what one would not want done to oneself.

³  Deinde non occidere, ⁴  non adulterare, ⁵  non facere furtum, ⁶  non concupiscere, ⁷  non falsum testimonium dicere, ⁸  honorare patrem et matrem, ⁹  et quod sibi quis non uult fieri, alio ne faciat.

^{1 0} To deny oneself in order to follow Christ. ^{1 1}  To chastise the body for the sake of the soul, ^{1 2}  to flee pleasures, ^{1 3}  to love fasting. ^{1 4}  To relieve the poor, ^{1 5}  to clothe the naked, ^{1 6}  to visit the sick, ^{1 7}  to bury the dead, ^{1 8}  to help the afflicted, ^{1 9}  to console the sorrowing, ^{2 0}  to make loans, ^{2 1}  to give to the needy.

^{1 0}  Abnegare semetipsum, ut sequatur Christum. ^{1 1}  Corpus pro anima castigare, ^{1 2}  delicias fugire, ^{1 3}  ieiunium amare. ^{1 4}  Pauperes recreare, ^{1 5}  nudum uestire, ^{1 6}  infirmum uisitare, ^{1 7}  mortuum sepelire, ^{1 8}  in tribulatione subuenire, ^{1 9}  dolentem consolari, ^{2 0}  mutuum dare, ^{2 1}  indigenti donare.

^{2 2} To make oneself a stranger to worldly activities, ^{2 3}  to prefer nothing to the love of Christ. ^{2 4}  Not to give effect to anger, ^{2 5}  not to await an opportunity for wrath. ^{2 6}  Not to shelter deceit in one’s heart, ^{2 7}  not to make a consciously feigned peace, ^{2 8}  to keep faith with a confrere, ^{2 9}  not to love detraction, ^{3 0}  to do what has been promised and not to deceive, ^{3 1}  not to forsake charity. ^{3 2}  Not to love taking oaths, for fear of perjury, ^{3 3}  To speak the truth in heart and mouth.

^{2 2}  Saeculi actibus se facere alienum, ^{2 3}  nihil amori Christi praeponere. ^{2 4}  Iram non perficere, ^{2 5}  iracundiae tempus non reseruare. ^{2 6}  Dolum in corde non tenere, ^{2 7}  de conscientia pacem falsam non dare, ^{2 8}  fratri fidem seruare, ^{2 9}  non amare detrahere, ^{3 0}  promissum conplere et non decipere, ^{3 1}  caritatem non derelinquere. ^{3 2}  Non amare iurare, ne forte periuret, ^{3 3}  ueritatem ex corde et ore proferre.

^{3 4} Not to return evil for evil, ^{3 5}  to do no wrongs but to bear patiently those done to oneself, ^{3 6}  to love enemies more than friends. ^{3 7}  Not only to refrain from cursing those by whom one has been cursed but instead to bless them. ^{3 8}  To bear persecution for the sake of justice.

^{3 4}  Malum pro malo non reddere, ^{3 5}  iniurias non facere, sed et factas patienter sufferre, ^{3 6}  inimicos plus quam amicos diligere, ^{3 7}  maledicentes se non solum non remaledicere, sed magis benedicere, ^{3 8}  persecutionem pro iustitia sustinere.

^{3 9} Not to be proud, ^{4 0}  not given to wine, ^{4 1}  not a great eater, ^{4 2}  not a lover of sleep, ^{4 3}  not lazy, ^{4 4}  not a murmurer.

^{3 9}  Non esse superbum, ^{4 0}  non uinolentum, ^{4 1}  non multum edacem, ^{4 2}  non somnulentum, ^{4 3}  non pigrum, ^{4 4}  non murmuriosum.

^{4 5} To place one’s hope in God. ^{4 6}  When one sees anything good in oneself, to be aware that it is the work of God and not of oneself; ^{4 7}  to regard evil as one’s own doing and to ascribe it to oneself and to the devil. ^{4 8}  To want one’s desires be fulfilled by God. ^{4 9}  To hope for one’s sustenance not from the work of one’s hands alone, but rather from God.

^{4 5}  Spem suam Deo conmittere. ^{4 6}  Bonum aliquid in se cum uiderit, a Deo factum magis quam a se extimet; ^{4 7}  malum a se factum iudicet, et sibi et diabolo inputare. ^{4 8}  Desideria sua a Deo perfici adoptare. ^{4 9}  Substantiam suam non in solo labore manuum suarum, sed plus a Deo sperare.

⁵⁰ To fear the day of judgment, ⁵¹  to dread hell, ⁵²  to desire eternal life and the holy Jerusalem, ⁵³  ever to keep death before one’s eyes. ⁵⁴  To be always watchful over the activities of one’s life, ⁵⁵  to be convinced that one is everywhere seen by God. ⁵⁶  Immediately to shatter on Christ the evil thoughts which come into one’s heart, ⁵⁷  to keep one’s mouth from evil and depraved speech, ⁵⁸  not to love much talking, ⁵⁹  entirely to avoid vain words or such as cause laughter, ⁶⁰  not to love excessive or guffawing laughter.

^{5 0}  Diem iudicii timere, ^{5 1}  gehennam expauescere, ^{5 2}  uitam aeternam et Hierusalem sanctam desiderare, ^{5 3}  mortem cottidie ante oculos suspectam habere. ^{5 4}  Actus uitae suae omni hora custodire, ^{5 5}  in quouis loco a Deo se respici pro certo scire. ^{5 6}  Cogitationes malas cordi suo aduenientes ad Christum mox adlidere debere, ^{5 7}  os suum a malo uel prauo eloquio custodire, ^{5 8}  multum loqui non amare, ^{5 9}  uerba uana aut risui apta non ex toto loqui, ^{6 0}  risum multum aut excussum non amare.

⁶¹ To listen willingly to holy reading, ⁶²  to give oneself to frequent prayer, ⁶³  in daily prayer with tears and sighs to confess to God one’s sins of the past, ⁶⁴  furthermore to correct these failings.

^{6 1}  Lectiones sanctas libenter audire, ^{6 2}  orationi frequenter incumbere, ^{6 3}  mala sua praeterita cum lacrimis uel gemitu Deo confiteri in oratione cottidie, ^{6 4}  de ipsis malis de cetero emendare.

⁶⁵ Not to yield to the desires of the flesh, ⁶⁶  to hate self-will, ⁶⁷  to be obedient to the admonitions of the abbot.

^{6 5}  Desideria carnis non perficere, ^{6 6}  uoluntatem propriam odire, ^{6 7}  oboedientiam ad monitionem abbatis parare.

⁶⁸ Not to wish to be called holy before one is so, but first to be holy so that one may and ought to be truly so called. ⁶⁹  To fulfill God’s precepts daily by one’s deeds, ⁷⁰  to love chastity, ⁷¹  to hate no one, ^{7 2}  not to be jealous, ⁷³  not to do anything out of envy, ⁷⁴  not to love strife. ⁷⁵  To be reconciled to an enemy before the setting of the sun, ⁷⁶  to obey all good persons with all one’s heart.

^{6 8}  Non cupire dici se sanctum antequam sit, sed prius esse, quod uerius dicatur, et sic dici debere. ^{6 9}  Praecepta Dei factis cottidie adinplere, ^{7 0}  castitatem amare, ^{7 1}  nullum odire, ^{7 2}  zelum non habere, ^{7 3}  inuidiam non exercere, ^{7 4}  contentionem non amare, ^{7 5}  ante solis occasum cum inimico redire in gratiam, ^{7 6}  omnibus bonis ex toto corde oboedire.

⁷⁷ And never to despair of God.

^{7 7}  Et de Deo numquam desperare.

PARADISE 1: 3.83-93.      See 10.92-120, PARADISE 2,  for HUMBLE

cf. RB 4.75-77:  What no eye has seen . . .

⁹⁰ There on the banks of these rivers are placed musical instruments constantly playing hymns which are sung to the praise of the king by the holy angels and archangels raising their voices in unison. (cf. Ps. 136, 1–3) ⁹¹ Hearing the sweetness of these voices so delights the saints that their heart, set to twittering with tremendous joy by the harmonious melody, wants to exult more and more, ⁹² while in the double splendor of heaven and earth divinely radiant, in this very brilliance of the terrestrial light, the city of Jerusalem adorned with gold and precious stones glows with the brightness of its variety of pearls. (Rev 21:10)

⁹⁰ Sonant ibidem iugiter super ripas illorum fluminum posita organa hymnorum, quae ad laudem regis ab angelis psallentibus simul sanctis et archangelis decantantur. ⁹¹  Quarum dulcidine uocum ita sanctorum delectantur auditus, ut ipsa modulatione canoris nimia delectatione garrula mens plus libeat exultare, ⁹²  cum in duplici fulgore caeli terraeque diuiniter radiantis, in ipso candore terreni luminis ornata auro uel gemmis Hierusalem ciuitas diuersarum margaritarum rutilatione coruscet.

cf. Visio Pauli 21 and 22; Passio Sebastiani 14; Book of Rev. var.

⁹⁵ And now let us return to the text of the previous pages to learn the way which must be taken to arrive at all this.

^{9 5}  Vnde quo tramite ad talia perueniedum sit, ad textum superioris paginae reuertamur.

Question of the disciples:
IV. What are the spiritual instruments which we can use to practiCe the divine art?
The Lord has replied through the master:

Interrogatio discipulorum:

IIII. Qvae Svnt Ferramenta Spiritalia, Cvm Qvibvs Operari Possvmvs Artem Divinam?

.Respondit Dominus per magistrum:

¹WHAT are they? Faith, hope, charity; ² peace, joy, mildness; ³ humility, obedience, silence; ⁴ above all, chastity of the body; a sincere conscience; ⁵ abstinence, purity, simplicity; ⁶ kindness, goodness, compassion; ⁷ above all piety; temperance, vigilance, sobriety; ⁸ justice, equity, truth; ⁹ love, measure, moderation, ¹⁰  and perseverance.

¹  Quae? Fides, spes, caritas; ² pax, gaudium, mansuetudo; ³ humilitas, oboedientia, taciturnitas; ⁴ prae omnibus castitas corporum; conscientia simplex; ⁵ abstinentia, puritas, simplicitas; ⁶ benignitas, bonitas, misericordia; ⁷ prae omnibus pietas; temperantia, uigilantia, sobrietas; ⁸ iustitia, aequitas, ueritas; ⁹ dilectio, mensura, modus ¹⁰  et perseuerantia usque in finem.