THE RULE
of BENEDICT
 

   St. Benedict, 1488.


[Engl. tr. L. Dysinger, O.S.B. Black-colored text is unique to the Rule of Benedict:
 B
ROWN text is common to both the Rule of Benedict and the Rule of the Master



















 

 


 

 

 

 

 

 


 

 

 


Jan 1;   May 2;   Sept 1

(RM Pr 1-11,19-22; ThP 6,24-53, 69-79; ThS 1-4)

THE PROLOGUE

PROLOGUS

 

 

 1 LISTEN, O my son to the precepts of the master, and incline the ear of your heart: willingly receive and faithfully fulfill the admonition of your loving father; (cf. Prov. 1:8, 4:20, 6:20) 2 that you may return by the labor of obedience to him from whom you had departed through the laziness of disobedience.

1 Obsculta, o fili, praecepta magistri, et inclina aurem cordis tui et admonitionem pii (cf RM Th 11) patris libenter excipe et efficaciter comple; 2 ut ad eum per obedientiae laborem redeas, a quo per inobedientiae desidiam recesseras.

3 To you therefore, my words are now addressed, whoever you are, that through renouncing your own will you may fight for the Lord Christ, the true king, by taking up the strong and bright weapons of obedience.

3 Ad te ergo, nunc mihi sermo dirigitur, quisquis  abrenuntians propriis voluntatibus, Domino Christo vero Regi militaturus, oboedientiae fortissima atque praeclara arma sumis.

 

 

 

 

 [Commentary on Psalm 34, from RM ThS 1-16]

 

     4 First, whenever you begin any good work, beg of him with most earnest prayer to perfect it 5 so that he who has now granted us the dignity of being counted among the number of his sons may not at any time be grieved by our evil deeds.

     4 In primis, ut quidquid agendum inchoas bonum, ab eo perfici instantissima oratione deposcas; 5 ut, qui nos iam in filiorum dignatus est numero computare, non debet aliquando de malis actibus nostris contristari.

6 For we must always so serve him with the good things he has given us, that not only may he never, as an angry father, disinherit his children; 7 but may never as a dread Lord, incensed by our sins, deliver us to everlasting punishment as most wicked servants who would not follow him to glory.

6 Ita enim ei omni tempore de bonis suis in nobis parendum est, ut non solum iratus pater suos non aliquando filios exheredet, 7sed nec ut metuendus dominus, irritatus a malis nostris, ut nequissimos servos perpetuam tradat ad poenam qui eum sequi noluerint ad gloriam.

Jan 2;   May 3;   Sept 2

(RM ThS 5-9)

     8 Let us then at last arise, since the Scripture arouses us saying: It is now time for us to rise from sleep (Rom. 13:11).  9 And let us open our eyes to the deifying light; let us attune our ears to what the divine voice admonishes us, daily crying out: 10 Today if you hear his voice, harden not your hearts (Psalm 95:7-8).  11 And again, You who have ears to hear, hear what the Spirit says to the churches (Rev. 2:7).

8 Exsurgamus ergo tandem aliquando, excitante nos scriptura ac dicente: Hora est iam nos de somno surgere, 9 et apertis oculis nostris ad deificum lumen, attonitis auribus audiamus divina cotidie clamans quid nos admonet vox, dicens: 10 Hodie si vocem eius audieritis, nolite obdurare corda vestra. 11 Et iterum: Qui habet aures audiendi audiat quid spiritus dicat ecclesiis.

12  And what does he say?  Come my sons, listen to me, I will teach you the fear of the Lord (Psalm 34:12). 13  Run while you have the light of life, lest the darkness of death seize hold of you (John 12:35).

12 Et quid dicitVenite, filii, audite me; timorem Domini docebo vos.  13 Currite dum lumen vitae habetis, ne tenebrae mortis vos comprehendant.

Jan 3;   May 4;   Sept 3

(RM ThS 10-16)

14 And the Lord, seeking his own workman in the multitude of the people to whom he cries out, says again: 15Who is it who desires life, and longs to see good days? (Psalm 34:12)

14 Et quaerens Dominus in multitudine populi qui haec clamat operarium suum, iterum dicit: 15 Quis est homo qui vult vitam, et cupit videre dies bonos?

16And if you, hearing him, respond, “I am the one!”  God says to you: 17 If you desire true and everlasting life, keep your tongue from evil and your lips from speaking deceit.  Turn aside from evil and do good; seek peace and pursue it (Psalm 34:13-14).

16 Quod si tu audiens respondeas: Ego; dicit tibi Deus: 17 Si vis habere veram et perpetuam vitam, prohibe linguam tuam a malo, et labia tua ne loquantur dolum.  Deverte a malo et fac bonum, inquire pacem et sequere eam.

18 And when you have done these things, my eyes will be upon you, and my ears towards your prayers; and before you call upon me, I will say to you, ‘Behold, I am here.’(Isa. 58:9)

18 Et cum haec feceritis, oculi mei super vos et aures meas ad preces vestras, et antequam me invocetis dicam vobis: Ecce adsum.

19 What can be sweeter to us (cf ? Ps 34:9) than this voice of the Lord inviting us, dearest brothers?  20 Behold in his loving kindness the Lord shows us the way of life.

19 Quid dulcius nobis ab hac voce Domini invitantis nos, fratres carissimi 20 Ecce pietate sua demonstrat nobis Dominus viam vitae.

 

 

 

 

Jan 4;   May 5;   Sept 4
[Commentary on Psalm 15, from RM ThS 17-27]

(RM ThS 17-27)

21  Having therefore girded our loins with faith and the performance of good works, with the Gospel as guide (Eph 6:14-15) let us walk in his paths, that we may deserve to see him who has called us into his kingdom (I Thess.2:12).

21 Succinctis ergo fide vel observantia bonorum actuum lumbis nostris, per ducatum evangelii pergamus itinera eius, ut mereamur eum qui nos vocavit in regnum suum videre.

22 Is the tent of this kingdom where we wish to dwell? Unless by our good deeds we run there, we shall never arrive there.

22 In cuius regni tabernaculo si volumus habitare, nisi illuc bonis actibus curritur, minime pervenitur.

23 But let us with the Prophet inquire of the Lord, saying to him: Lord, who shall dwell in your tent, or who shall rest upon your holy mountain? (Ps. 15:1)

23 Sed interrogemus cum propheta Dominum dicentes ei: Domine, quis habitabit in tabernaculo tuo, aut quis requiescet in monte sancto tuo?

24 After this question, brothers, let us hear the Lord responding, showing us the way to his tent, 25 saying: One who walks without stain and works justice; 26 one who speaks truth in his heart, 27 who has not practiced deceit with his tongue; one who has done no evil to his neighbor, and has not believed false accusations against his neighbor (Ps. 15:2-3);

24 Post hanc interrogationem, fratres, audiamus Dominum respondentem et ostendentem nobis viam ipsius tabernaculi, 25 dicens: Qui ingreditur sine macula et operatur iustitiam; 26 qui loquitur veritatem in corde suo, 27 qui non egit dolum in lingua sua; qui non fecit proximo suo malum, qui opprobrium non accepit adversus proximum suum;

28 one who has expelled the malignant devil together with all his advise and persuasiveness out of the sight of his heart, casting him to naught; and has grasped his infantile thoughts, and hurled them against Christ. (Ps 14:4; 136:9)

28 qui malignum diabolum aliqua suadentem sibi, cum ipsa suasione sua a conspectibus cordis sui respuens, deduxit ad nihilum, et parvulos cogitatos eius tenuit et allisit ad Christum;

29 These are they who, fearing the Lord, are not elated over their own good observance; rather, knowing that the good which is in them comes not from themselves but from the Lord, 30 they magnify (Ps. 15:4) the Lord who works in them, saying with the Prophet: Not to us, O Lord, not to us, but to your name give the glory. (Ps. 115:1)

29 qui timentes Dominum, de bona observantia sua non se reddunt elatos, sed ipsa in se bona non a se posse sed a Domino fieri existimantes, 30 operantem in se Dominum magnificant, illud cum propheta dicentes: Non nobis, Domine, non nobis, sed nomini tuo da gloriam;

31 In this way the Apostle Paul imputed nothing of his preaching to himself, but said: By the grace of God I am what I am. (I Cor. 15:10)  32 And again he says: He who glories, let him glory in the Lord. (II Cor. 10:17)

31 sicut nec Paulus apostolus de praedicatione sua sibi aliquid imputavit, dicens: Gratia Dei sum id quod sum; 32 et iterum ipse dicit: Qui gloriatur, in Domino glorietur.

 

 

 

 

Jan 5;   May 6;   Sept 5

(RM ThS 29-38)

33 Hence also the Lord says in the Gospel: He who hears these words of mine and does them is like a wise man who built his house upon rock: 34 the floods came, the winds blew and beat upon that house, and it did not fall; because it was founded upon rock. (Mt. 7:24-5)

33 Unde et Dominus in Evangelio ait: Qui audit verba mea haec et facit ea, similabo eum viro sapienti qui aedificavit domum suam super petram; 34  venerunt flumina, flaverunt venti, et impegerunt in domum illam, et non cecidit, quia fundata erat super petram.

35 With these admonitions concluded, the Lord is waiting daily for us to respond by our deeds to his holy guidance.  36 Therefore, in order that we may amend our evil ways, the days of our lives have been lengthened as a reprieve, 37 as the apostle says: Do you not know that the patience of God is leading you to repentance? (Rom. 2:4)  38 For the loving Lord says: I do not desire the death of a sinner, but that he should be converted and live. (Ezek. 33:11)

35 Haec complens Dominus expectat nos cotidie his suis sanctis monitis factis nos respondere debere.  36 Ideo nobis propter emendationem malorum huius vitae dies ad indutias relaxantur, 37 dicente apostolo: An nescis quia patientia Dei ad paenitentiam te adducit?  38 Nam pius Dominus dicit: Nolo mortem peccatoris, sed ut convertatur et vivat.

Jan 6;   May 7;   Sept 6

(RM ThS 39-44)

     39 Therefore, brothers, having asked the Lord who is to dwell in his tent, we have heard his commands to those who are to dwell there: it thus remains for us to complete the duties of those who dwell there.

39 Cum ergo interrogassemus Dominum, fratres, de habitatore tabernaculi eius, audivimus habitandi praeceptum, sed si compleamus habitatoris officium. 

40 Therefore our hearts and bodies must be prepared to fight in holy obedience to his commands.  41 And for that which is hardly possible to us by nature, let us ask God to supply by the help of his grace.

40 Ergo praeparanda sunt corda nostra et corpora sanctae praeceptorum oboedientiae militanda, 41 et quod minus habet in nos natura possibile, rogemus Dominum ut gratiae suae iubeat nobis adiutorium ministrare.

Prol.42_escaping_pains_of_hell_run_and_perform  

42 And if we wish to reach eternal life, escaping the pains of hell, then - 43 while there is yet time, while we are still in the flesh and are able to fulfill all these things by this light of life given to us - 44 we must run and perform now what will profit us for all eternity.

42 Et si, fugientes gehennae poenas, ad vitam volumus pervenire perpetuam, 43 dum adhuc vacat et in hoc corpore sumus et haec omnia per hanc lucis vitam vacat implere 44 currendum et agendum est modo quod in perpetuo nobis expediat.

Prol.45_School_of_the_Lord's_Service  

 

 

 

 

Jan 7;   May 8;   Sept 7

(RM ThS 45-46)

45 WE have therefore, to establish a school of the Lord’s service.

 45 Constituenda est ergo nobis dominici schola servitii. 

46 In instituting it we hope to establish nothing harsh, nothing oppressive. 46 In qua institutione nihil asperum nihil grave nos constituturos speramus;

47 But if anything is somewhat strictly laid down,

47 sed et si quid paululum restrictius,

according to the dictates of equity

and for the amendment of vices

or for the preservation of love;

dictante aequitatis ratione,

propter emendationem vitiorum

vel conservationem caritatis processerit,

48 do not therefore flee in dismay from the way of salvation, which cannot be other than narrow at the beginning. (cf. Mat. 7:14) 48 non ilico pavore perterritus refugias viam salutis quae non est nisi angusto initio incipienda.

49 Truly as we advance in this way of life and faith, our hearts open wide, *Ambr.Ps.118.s4.27 and we run with unspeakable sweetness of love on the path of God’s commandments (Ps 119:32)

49 Processu vero conversationis et fidei, dilatato corde inenarrabili dilectionis dulcedine curritur via mandatorum Dei,

50 So that, never departing from his guidance, but persevering in his teaching (Acts 2:42) in the monastery until death, (Phil. 2:8) we may by patience participate in the passion of Christ; that we may deserve also to be partakers of his kingdom.  Amen. (cf. 1Pet 4:13; Rom. 8:17)

50 ut ab ipsius numquam magisterio discedentes, in eius doctrinam usque ad mortem in monasterio perseverantes, passionibus Christi per patientiam participemur, ut et regno eius mereamur esse consortes.  Amen.

 

 

CH_01

 

[HERE BEGINS THE TEXT of the RULE]

[INCIPIT TEXTUS REGULAE]

 

 

[It is called a rule because it directs the lives of those who obey it.]

[Regula appellatur ab hoc quod oboedientum dirigat mores]

CH.1 Various Kinds of Monks  

Jan 8;   May 9;   Sept 8

(RM 1:1-5)

CHAPTER 1:  THE VARIOUS KINDS of MONKS

I. DE GENERBUS MONACHORUM

 

 

 1 IT is clear that there are four kinds of monks. 1 Monachorum quattuor esse genera manifestum est.

2 First are the cenobites:
that is, those who live in monasteries and serve under a rule and an abbot.

 2 Primum coenobitarum,

hoc est monasteriale, militans sub regula vel abbate.

CH1.3 Anchorites

 

 

 

3 The second kind are the anchorites, that is hermits:

no longer in the first fervor of their way of life,
they have undergone long testing in the monastery;
4 they have been trained to fight against the devil

through the help and training of many others

3 Deinde secundum genus est anachoritarum, id est eremitarum, horum qui non conversationis fervore novicio, sed monasterii probatione diuturna, 4 qui didicerunt contra diabolum multorum solacio iam docti pugnare,

 5 And well-armed, they go forth from the battle line held by their brothers to the solitary combat of the desert;

now able to fight safely without the support of another,

single-handed against the vices of flesh and thoughts with God’s help.

5 et bene exstructi fraterna ex acie ad singularem pugnam eremi,

securi iam sine consolatione alterius,

sola manu vel brachio contra vitia carnis vel cogitationum, Deo auxiliante, pugnare sufficiunt.

CH1.6 Sarabites

 

 

 

Jan 9;   May 10;   Sept 9

(RM 1:6-9, 13-14,  68, 74-75)

     The third and most detestable kind of monks are the Sarabaites, who have neither been tried by a Rule nor taught by experience like gold in the furnace (Prov 27:21); instead they are as soft as lead, 7 faithful servants of the world in their works, obviously lying to God by their tonsure.  8 Living in twos or threes, or even singly without a shepherd, they enclose themselves not in the Lord’s sheepfolds but in their own.  Their law consists in their own wilful desires: 9 whatever they think fit or choose to do, that they call holy; and what they dislike, that they regard as unlawful.

     6  Tertium vero monachorum taeterrimum genus est sarabaitarum, qui nulla regula approbati, experientia magistra, sicut aurum fornacis, sed in plumbi natura molliti, 7 adhuc operibus servantes saeculo fidem, mentiri Deo per tonsuram noscuntur. 8 Qui bini aut terni aut certe singuli sine pastore, non dominicis sed suis inclusi ovilibus, pro lege eis est desideriorum voluntas, 9 cum quicquid putaverint vel elegerint, hoc dicunt sanctum, et quod noluerint, hoc putant non licere.

CH1.10 Gyrovagues

 

 

 

     10 The fourth kind are the monks called gyrovagues, whose whole lives are spent in province after province, spending three or four days in monastery after monastery as guests: 11 always wandering and never stable; slaves of self-will and the attractions of gluttony;  in all things they are worse than the Sarabaites.

10 Quartum vero genus est monachorum quod nominatur gyrovagum, qui tota vita sua per diversas provincias ternis aut quaternis diebus per diversorum cellas hospitantur, 11 semper vagi et numquam stabiles, et propriis voluntatibus et gulae illecebris servientes, et per omnia deteriores sarabaitis.

 

 

 

 

12 Concerning all of these and their most miserable way of life it is better to remain silent than to speak 13 Leaving them then, let us proceed with God’s help to make provision for the Cenobites - the strong kind of monks.

l2 De quorum omnium horum miserrima conversatione melius est silere quam loqui. 13 His ergo omissis, ad coenobitarum fortissimum genus disponendum, adiuvante Domino, veniamus.

 

 

 

 

 

 

Jan 10;   May 11;   Sept 10

(RM 2:1-10)

CHAPTER 2:  QUALITIES THE ABBOT MUST HAVE

II. QUALIS DEBEAT ESSE ABBAS

 

 

     1 An abbot who is worthy to govern a monastery must always remember what he is called and fulfill the name “superior” in his deeds.  2 For it is Christ’s place that he is believed to hold in the monastery, since he is addressed by His title, 3 as the apostle said: You have received the spirit of adoption of sons by which we cry, “Abba, Father” (Rom 8:15).

 1 Abbas qui praeesse dignus est monasterio semper meminere debet quod dicitur et nomen maioris factis implere. 2 Christi enim agere vices in monasterio creditur, quando ipsius vocatur pronomine, 3 dicente apostolo: Accepistis spiritum adoptionis filiorum, in quo clmamus: abba, pater.

     4 Therefore the abbot should never teach or enact or command anything contrary to the precepts of the Lord; 5 rather his commands and his teaching, like the leaven of divine justice, are to suffuse the minds of his disciples: 6  The abbot is to remember always that his teaching and the obedience of his disciples - both of these matters - will be examined at the fearful judgment of God. 7 And the abbot must know that the shepherd will be considered at fault if the father of the household finds that the sheep bring no profit.  8 If, on the other hand, he has exercised all pastoral diligence over a restless and disobedient flock, always striving to heal their unhealthy ways; 9 then their shepherd will be absolved at the judgment of the Lord, and will say  to the Lord with the prophet: I have not hidden your justice in my heart; I have declared your truth and your salvation (Ps 40:11), but they condemned and spurned me (Isa 1:2, Ezek 20:27).; 10 and then the sheep disobedient to his care will be punished by overpowering death.

 4 Ideoque abbas nihil extra praeceptum Domini quod sit debet aut docere aut constituere vel iubere, 5 sed iussio eius vel doctrina fermentum divinae iustitiae in discipulorum mentibus conspargatur, 6 memor semper abbas quia doctrinae suae vel discipulorum oboedientiae, utrarumque rerum, in tremendo iudicio Dei facienda erit discussio. 7 Sciatque abbas culpae pastoris incumbere quicquid in ovibus paterfamilias utilitatis minus potuerit invenire. 8 Tantundem iterum erit ut, si inquieto vel inoboedienti gregi pastoris fuerit omnis diligentia attributa et morbidis earum actibus universa fuerit cura exhibita, 9 pastor eorum in iudicio Domini absolutus dicat cum propheta Domino: Iustitiam tuam non abscondi in corde meo, veritatem tuam et salutare tuum dixi; ipsi autem contemnentes spreverunt me, 10 et tunc demum inoboedientibus curae suae ovibus poena sit eis praevalens ipsa mors.

Jan 11;   May 12;   Sept 11

(RM 2:23-25)

11 Therefore, when anyone receives the name of abbot he is to govern his disciples by a twofold teaching: 12 namely, all that is good and holy he must show forth more by deeds than by words; declaring to receptive disciples the commandments of the Lord in words, but to the hard-hearted and the simple-minded demonstrating the divine precepts by the example of his deeds. 13 And all of the things that he teaches his disciples are contrary [to the divine precepts] - his own deeds should indicate  that these are not to be done, lest while preaching to others, he himself be found reprobate  (I Cor 9:27); 14 and God say to him in his sin: How can  you recite my justice and declare my covenant with your mouth? For you hated discipline and cast my words behind you (Ps 50:1-17) ? 15 And also: How could you see a speck in your brother’s eye, and not have noticed the plank in your own? (Matt 7:3)

11 Ergo, cum aliquis suscipit nomen abbatis, duplici debet doctrina suis praeesse discipulis, 12 id est omnia bona et sancta factis amplius quam verbis ostendat, ut capacibus discipulis mandata Domini verbis proponere, duris corde vero et simplicioribus factis suis divina praecepta monstrare. 13 Omnia vero quae discipulis docuerit esse contraria in suis factis indicet non agenda, ne aliis pradicans ipse reprobus inveniatur, 14 ne quando illi dicat Deus peccanti: Quare tu enarras iustitias meas et adsumis testamentum meum per os tuum? Tu vero odisti disciplinam et proiecisti sermones meos post te, 15 et: Qui in fratris tui oculo festucam videbas, in tuo trabem non vidisti.

Jan 12;   May 13;   Sept 12

(RM 2:16-22)

     16 He is not to distinguish between persons in the monastery. 17 He should not love one more than another unless he finds him better in good deeds or obedience. 18 One born free is not to be put before one who enters religion from slavery, except for some other reasonable cause. 19 Although, according to the dictates of justice, the abbot may see fit to change anyone’s rank. Otherwise let each keep to his proper place, 20 because whether we are slaves or free, we are all one in Christ (Gal 3:28, Eph 6:8) and under one Lord serve equally in bearing arms: for with God there is no partiality among persons (Rom 2:11).

 16 Non ab eo persona in monasterio discernatur. 17 Non unus plus ametur quam alius, nisi quem in bonis actibus aut oboedientia invenerit meliorem. 18 Non convertenti ex servitio praeponatur ingenuus, nisi alia rationabilis causa exsistat. 19 Quod si ita, iustitia dictante, abbati visum fuerit, et de cuiuslibet ordine id faciet. Sin alias, propria teneant loca, 20 quia sive servus sive liber, omnes in Christo unum sumus et sub uno Domino aequalem servitutis militiam baiulamus, quia non est apud Deum personarum acceptio.

 

     21  Solely in this are we distinguished before him: if we are found better than others in good works and humility. 22  Therefore, let equal love be shown to all; and there should be imposed upon all, according to their merits, the same discipline.

 21 Solummodo in hac parte apud ipsum discernimur, si meliores ab aliis in operibus bonis et humiles inveniamur. 22 Ergo aequalis sit ab eo omnibus caritas, una praebeatur in omnibus secundum merita disciplina.

Jan 13;   May 14;   Sept 13

(RM 2:23-25)

     23 For in his teaching the abbot should always observe the apostle’s norm, where he says: use argument, exhort, rebuke. (2 Tim 4:2) 24 That is, he must adapt to circumstances, mingling gentleness with sternness, alternating the strictness of a master with the loving affection shown by a father: 25 thus he should sternly argue with the undisciplined and restless; he will exhort the obedient, the mild, and the patient to advance in virtue; and the negligent and arrogent we admonish him to rebuke and correct.

 23 In doctrina sua namque abbas apostolicam debet illam semper formam servare in qua dicit: Argue, obsecra, increpa, 24 id est, miscens temporibus tempora, terroribus blandimenta, dirum magistri, pium patris ostendat affectum, 25 id est indisciplinatos et inquietos debet durius arguere, oboedientes autem et mites et patientes ut in melius proficiant obsecrare, neglegentes et contemnentes ut increpat et corripiat admonemus.

     26 He must never disregard the sins of offenders; but as soon as they sprout, cut them out as best he can by the roots, remembering the fate of Eli, the priest of Shiloh. (1 Sam 2:11-4:18) 27 Those of honorable and perceptive dispositions may for the first or second time be corrected with words of admonition; 28 but the shameless and hard, the arrogant or disobedient are to be checked by whipping or other corporal punishment at their first offense, knowing that it is written: The fool is not corrected with words (Prov 29:19), 29 and again, Strike your son with a rod and you will free his soul from death (Prov 23:14).

 26 Neque dissimulet peccata delinquentium; sed et mox ut coeperint oriri radicitus ea ut praevalet amputet, memor periculi Heli sacerdotis de Silo. 27 Et honestiores quidem atque intellegibiles animos prima vel secunda admonitione verbis corripiat, 28 improbos autem et duros ac superbos vel inoboedientes verberum vel corporis castigatio in ipso initio peccati coerceat, sciens scriptum: Stultus verbis non corrigitur, 29 et iterum: Percute filium tuum virga et liberabis animam eius a morte.

Jan 14;   May 15;   Sept 14

(RM 2:32)

     30 The abbot must always remember what he is, remember what he is called, and know that from him to whom more is committed, more is required (Luke 12:48). 31 And he must know how difficult and arduous is his received task of ruling souls and serving different temperaments: complimenting some, rebuking others, using persuasion with still others; 32 and according to the unique qualities and intelligence of each he must so conform and adapt himself that not only will the flock committed to him suffer no loss, but he will truly rejoice in the  increase of a good flock.

     30 Meminere debet semper abbas quod est, meminere quod dicitur, et scire quia cui plus committitur, plus ab eo exigitur. 3l Sciatque quam difficilem et arduam rem suscipit regere animas et multorum servire moribus, et alium quidem blandimentis, alium vero increpationibus, alium suasionibus; 32 et secundum uniuscuiusque qualitatem vel intellegentiam, ita se omnibus conformet et aptet ut non solum detrimenta gregis sibi commissi non patiatur, verum in augmentatione boni gregis gaudeat.

Jan 15;   May 16;   Sept 15

(RM 2:33-40)

     33 Above all he must not, by disregarding or undervaluing the salvation of the souls committed to him, be more solicitous for transitory, earthly, and perishable things; 34 rather let him always ponder that he who has received the ruling of souls must render an account of them (cf. Luke 16:2). 35 And that he may not plead as his excuse a lack of resources, let him remember what is written: Seek first the Kingdom of God and his justice, and all these things will be added unto you  (Matt 6:33), 36 and again: Nothing is lacking to those who fear him (Ps 34:9).

 33 Ante omnia, ne dissimulans aut parvipendens salutem animarum sibi commissarum, ne plus gerat sollicitudinem de rebus transitoriis et terrenis atque caducis, 34 sed semper cogitet quia animas suscepit regendas, de quibus et rationem redditurus est. 35 Et ne causetur de minori forte substantia, meminerit scriptum: Primum quaerite regnum Dei et iustitiam eius, et haec omnia adicientur vobis, 36 et iterum: Nihil deest timentibus eum.

37 And he must know  that he who has received the ruling of souls, must prepare himself to render an account of them: 38 and whatever the number of brothers under his care, he should know for certain that on the Day of Judgment he must render an account of all these souls to the Lord - and without doubt of his own soul as well. 39 And therefore, always fearful of the future judgment of the shepherd concerning the flock entrusted to him and thus carefully considerate of others, he will also be solicitous of what he must render that is his: 40 and so, in obtaining by his admonitions the amendment of others, he will also amend his own vices.

37 Sciatque quia qui suscipit animas regendas paret se ad rationem reddendam, 38 et quantum sub cura sua fratrum se habere scierit numerum, agnoscat pro certo quia in die iudicii ipsarum omnium animarum est redditurus Domino rationem, sine dubio addita et suae animae. 39 Et ita, timens semper futuram discussionem pastoris de creditis ovibus, cum de alienis ratiociniis cavet, redditur de suis sollicitus, 40 et cum de monitionibus suis emendationem aliis sumministrat ipse efficitur a vitiis emendatus.

 

 

Jan 16;   May 17;   Sept 16

(cf. RM 2:41-48)

CHAPTER 3:  SUMMONING the BROTHERS for COUNSEL

III. DE ADHIBENDIS AD CONSILIUM FRATRIBUS

 

 

     1 Whenever anything important has to be done in the monastery, the abbot is to convoke the whole community, and himself declare the proposed action: 2 and having heard the counsel of the brothers, he is to ponder it over within himself and then do what he judges most appropriate. 3 Now, we have said that all should be called to council because it is often to the younger that the Lord reveals what is best. 4 But the brothers are to give their counsel with all the submissiveness of humility, and not presume insolently to defend their own views: 5 it is, rather, on the abbot’s decision that the matter depends, so that when he has judged what is most beneficial, all may obey. 6 Yet, even as it is natural for disciples to obey their master, so it is appropriate for him to settle everything with foresight and justice.

 1 Quotiens aliqua praecipua agenda sunt in monasterio, convocet abbas omnem congregationem et dicat ipse unde agitur, 2 et audiens consilium fratrum tractet apud se et quod utilius iudicaverit faciat. 3 Ideo autem omnes ad consilium vocari diximus quia saepe iuniori Dominus revelat quod melius est. 4 Sic autem dent fratres consilium cum omni humilitatis subiectione, et non praesumant procaciter defendere quod eis visum fuerit, 5 et magis in abbatis pendat arbitrio, ut quod salubrius esse iudicaverit ei cuncti oboediant. 6 Sed sicut discipulos convenit oboedire magistro, ita et ipsum provide et iuste condecet cuncta disponere.

Jan 17;   May 18;   Sept 17

 

     7 In everything, therefore, all are to follow the Rule  as their master: from it no one at all should have the temerity to turn aside. 8 No one in the monastery may follow the will of his own heart, 9 nor may any presume to brashly contend with his abbot, whether within or outside the monastery. 10 But if he presumes to do so, let him be subjected to the discipline of the Rule. 11 Moreover, the abbot himself  must do everything in the fear of God, observing the Rule, knowing that without any doubt an account of all his judgments must be rendered to that most impartial judge, God.

     7 In omnibus igitur omnes magistram sequantur regulam, neque ab ea temere declinetur a quoquam. 8 Nullus in monasterio proprii sequatur cordis voluntatem, 9 neque praesumat quisquam cum abbate suo proterve aut foris monasterium contendere. 10 Quod si praesumpserit, regulari disciplinae subiaceat. 11 Ipse tamen abbas cum timore Dei et observatione regulae omnia faciat, sciens se procul dubio de omnibus iudiciis suis aequissimo iudici Deo rationem redditurum.

12 If  less important matters are to be done for the good of the monstery, he is to take counsel only with the seniors, 13 as it is written: Do all things with counsel, and you will not afterwards repent of it. (Sir 32:24)

12 Si qua vero minora agenda sunt in monasterii utilitatibus, seniorum tantum utatur consilio, l3 sicut scriptum est: Omnia fac cum consilio et postfactum non paeniteberis.

   

Jan 18;  May 19;  Sept 18

(RM 3:1-19) Cas.In.4.9

CHAPTER 4: WHAT ARE THE INSTRUMENTS of GOOD WORKS

IV. QUAE SUNT INSTRUMENTA
 BONORUM OPERUM

 

 

  1 FIRST of all to love the Lord God with one’s whole heart, whole soul, whole strength (Matt 22:37-39; Mark 12:30-31; Luke 10:47).; 2 then, to love one’s neighbor as oneself.

1 In primis Dominum Deum diligere ex toto corde, tota anima, tota virtute; 2 deinde proximum tamquam seipsum.

     3 Then, not to kill, 4 not to commit adultery, 5 not to engage in theft, 6 not to ardently desire (Rom. 13:9) , 7 not to give false testimony (Matt 19:18; Mark 10:19; Luke 18:20); 8 to honor all (I Pet 2:17), 9 and not do to another what one does not want done to oneself (Tob 4:16; Matt 7:12; Luke 6:31).

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

     10 To deny one’s own self in order to follow Christ (Matt 16:24; Luke 9:23). 11 To chastise the body (I Cor 9:27): 12 not to embrace delicacies; 13 to love fasting.  14 To give new life to the poor; 15 to clothe the naked, 16 to visit the sick (Matt 25:36), 17 to bury the dead (cf. Tob 1:21,2:7-9) 18 To help in tribulation, 19 to console the sorrowful.

     10 Abnegare semetipsum sibi ut sequatur Christum 11 Corpus castigare, 12 delicias non amplecti, 13 ieiunium amare. 14 Pauperes recreare, 15 nudum vestire, 16 infirmum visitare, 17 mortuum sepelire. 18 In tribulatione subvenire, 19 dolentem consolari.

Jan 19;  May 20;  Sept 19

(RM 3:22-47)

20 To become a stranger to  wordly behavior; 20 Saeculi actibus se facere alienum,
21 to prefer nothing to the love of Christ.* 21 nihil amori Christi praeponere.

[*cf. RB 72.11 Cypr.Dom.Orat.15;   Life of Antony 14(/15)]

 

22 Not to carry out anger; 23 not to store up wrath, awaiting a time of revenge. 24 Not to cling to deceit within the heart, 25 not to give a false greeting of peace. 26 Not to turn away from love.  27 Not to swear lest you swear falsely (Matt 5:34 & 33); 28 to bring forth the truth from heart and mouth.

 22 Iram non perficere, 23 iracundiae tempus non reservare. 24 Dolum in corde non tenere, 25 pacem falsam non dare. 26 Caritatem non derelinquere. 27 Non iurare ne forte periuret, 28 veritatem ex corde et ore proferre.

     29 Not to return evil for evil (I Thess 5:15, I Pet 3:9) 30 Not to cause injury, but rather to bear it patiently.  31 To love one’s enemies (Matt 5:44; Luke 6:27).  32 Not to curse back those who curse one, but rather to bless them (1 Pet 3:9; Luk 6:28) 33 To endure persecution for justice’s sake (Matt 5:10).

29 Malum pro malo non reddere. 30 Iniuriam non facere, sed et factas patienter sufferre. 31 Inimicos diligere. 32 Maledicentes se non remaledicere, sed magis benedicere. 33 Persecutionem pro iustitia sustinere.

     34 Not to be proud (Tit 1:7), 35 not given to wine (Titus 1:7, I Tim 3:3); 36 not to be a glutton (Sir 37:32), 37 nor given to sleeping (Pro 20:13), 38 nor lazy (Rom 12:11); 39 not given to murmuring 40 or to speaking ill of others (Wis 1:11) .

 34 Non esse superbum, 35 non vinolentum, 36 non multum edacem, 37 non somnulentum, 38 non pigrum, 39 non murmuriosum, 40 non detractorem.

41  To place one’s hope in God (Ps 72:28) 42 To attribute whatever good one sees in oneself to God, not to oneself; 43 but always to clearly acknowledge and take personal responsibility for the evil one does.

41 Spem suam Deo committere. 42 Bonum aliquid in se cum viderit, Deo adplicet, non sibi; 43 malum vero semper a se factum sciat et sibi reputet.

Jan 20;  May 21;  Sept 20

(RM 3:50-67)

     44 To fear the day of judgment, 45 to dread hell;  46 to desire eternal life with all spiritual ardent yearning, 47 to daily keep death before one’s eyes.  48 To keep custody at every hour over the actions of one’s life, 49 to know with certainty that God sees one in every place. 

     44 Diem iudicii timere, 45 gehennam expavescere, 46 vitam aeternam omni concupiscentia spiritali desiderare, 47 mortem cotidie ante oculos suspectam habere. 48 Actus vitae suae omni hora custodire, 49 in omni loco Deum se respicere pro certo scire.

4.50_Share_thoughts_with_senior

 

50 To instantly hurl the evil thoughts of one’s heart against Christ (Ps. 136:9) and to lay them open to one’s spiritual father;Cas.In.4.9 51 to keep custody of one’s mouth against depraved speech, 52 not to love excessive speaking.  53 not to speak words that are vain or apt to provoke laughter (cf. 2 Tim 2:16), 54 not to love frequent or raucous laughter (cf. Sir 21:23;). 50 Cogitationes malas cordi suo advenientes mox ad Christum allidere et seniori spiritali patefacere, 51 Os suum a malo vel pravo eloquio custodire, 52 multum loqui non amare, 53 verba vana aut risui apta non loqui, 54 risum multum aut excussum non amare.

     55 To listen willingly to holy readings, 56 to prostrate frequently in prayer; 57 to daily confess one’s past faults to God in prayer with tears and sighs, 58 to amend these faults for the future.

55 Lectiones sanctas libenter audire, 56 orationi frequenter incumbere, 57 mala sua praeterita cum lacrimis vel gemitu cotidie in oratione Deo confiteri, 58 de ipsis malis de cetero emendare.

     59 Not to gratify the desires of the flesh, (Gal. 5:16): 60 to hate one’s own will, 61 to obey the precepts of the abbot in everything, even if he should (may it never happen!) act otherwise, remembering that precept of the Lord: What they say, do; but what they do, do not (Matt 23:3).

59 Desideria carnis non efficere, 60 voluntatem propriam odire, 61 praeceptis abbatis in omnibus oboedire, etiam si ipse aliter - quod absit! - agat, memores illud dominicum praeceptum: Quae dicunt facite, quae autem faciunt facere nolite.  

Jan 21;  May 22;  Sept 21

(RM 3:68-82; 2:52
RM Paradise 1- 3.83 ff;  Paradise 2 10.92 ff

     62 Not to wish to be called holy before one is so; but first to be holy, so as to be truly called so.63 To daily fulfil in one’s actions the pecepts of God; 64 to love chastity; 65 to hate no one; 66 not to have jealousy, 67 not to act out of envy,  68 not to love contention, 69 to flee from conceit 70 To reverence the seniors 71 and to love the juniors. 72 In the love of Christ to pray for enemies; 73 to make peace with opponents before the setting of the sun.

 62 Non velle dici sanctum antequam sit, sed prius esse quod verius dicatur. 63 Praecepta Dei factis cotidie adimplere, 64 castitatem amare, 65 nullum odire, 66 zelum non habere, 67 invidiam non exercere, 68 contentionem non amare, 69 elationem fugere. 70 Et seniores venerare, 71 iuniores diligere. 72 In Christi amore pro inimicis orare; 73 cum discordante ante solis occasum in pacem redire.

     74 And never to despair of the mercy of God.

 74 Et Dei misericordia numquam desperare.

     75 Behold, these are the instruments of the spiritual art. 76 If we employ them night and day without ceasing  and on the Day of Judgement return them, then these will be the wages by which the Lord will recompense us, as he promised: 77 What eye has not seen, nor ear heard, the Lord has prepared for those who love him  (1Cor 2:9). 78 For the workshop in which we diligently use all these instruments is the enclosure of the monastery and stability in the community.

 75 Ecce haec sunt instrumenta artis spiritalis. 76 Quae cum fuerint a nobis die noctuque incessabiliter adimpleta et in die iudicii reconsignata, illa mercis nobis a Domino reconpensabitur quam ipse promisit: 77 Quod oculus non vidit nec auris audivit, quae praeparavit Deus his qui diligunt illum.78 Officina vero ubi haec omnia diligenter operemur claustra sunt monasterii et stabilitas in congregatione.

 

 

Jan 22;  May 23;  Sept 22

(RM 7:1-9, 47-51)

CHAPTER 5: OBEDIENCE

V. DE OBOEDIENTIA

 

 

1THE first step of humility is obedience without hesitation. 1 Primus humilitatis gradus est oboedientia sine mora.

  2 This comes naturally to those who esteem nothing as more beloved to them than Christ. 3 Whether on account of the holy service they have professed or because of the fear of hell and the glory of eternal life, 4 as soon as anything is ordered by the superior it is as if it had been commanded by God himself; and they cannot bear any hesitation in  doing it. 5 Of these men the Lord says: on hearing with his ear he has obeyed me (Ps 18:44).  6 And again he says to teachers: he who hears you hears me (Luke 10:16).  7 Such as these, therefore, leaving immediately all that is theirs and forsaking their own wills 8 at once disengage their hands, and leaving unfinished what they were doing, follow by their deeds with the eager step of obedience the voice of him who commands: 9 and as it were in a single moment the master’s bidding and the disciple’s completed work are both, in the swiftness of the fear of God, instantly achieved.

 2 Haec convenit his qui nihil sibi a Christo carius aliquid existimant. 3 Propter servitium sanctum quod professi sunt seu propter metum gehennae vel gloriam vitae aeternae, 4 mox aliquid imperatum a maiore fuerit, ac si divinitus imperetur moram pati nesciant in faciendo. 5 De quibus Dominus dicit: Obauditu auris oboedivit mihi. 6 Et item dicit doctoribus: Qui vos audit me audit. 7 Ergo hi tales, relinquentes statim quae sua sunt et voluntatem propriam deserentes, 8 mox exoccupatis manibus et quod agebant imperfectum relinquentes, vicino oboedientiae pede iubentis vocem factis sequuntur, 9 et veluti uno momento praedicta magistri iussio et perfecta discipuli opera, in velocitate timoris Dei, ambae res communiter citius explicantur.

     10 Those whom love impels to advance on the way of eternal life - 11 these lay hold of the narrow way of which the Lord says: Narrow is the way which leads to life (Matt 7:14): 12 so that by neither living according to their own wills, nor obeying their own desires and pleasures, they walk instead according to the judgment and command of another, living in community and desiring to have an abbot govern them.  13 Without doubt such as these embody that saying of the Lord which reads: I did not come do my own will, but that of  him who sent me (John 6:38).

 10 Quibus ad vitam aeternam gradiendi amor incumbit, 11 ideo angustam viam arripiunt - unde Dominus dicit: Angusta via est quae ducit ad vitam - 12 ut non suo arbitrio viventes vel desideriis suis et voluptatibus oboedientes, sed ambulantes alieno iudicio et imperio, in coenobiis degentes abbatem sibi praeesse desiderant. 13 Sine dubio hi tales illam Domini imitantur sententiam qua dicit: Non veni facere voluntatem meam, sed eius qui misit me.

Jan 23;  May 24;  Sept 23

(RM 7:67-74)

     14 But this very obedience will be acceptable to God and sweet to men only if what is commanded is not done fearfully, sluggishly, or lukewarmly, and neither with murmuring, nor with an answer showing unwillingness: 15 for the obedience offered to superiors is given to God, just as He Himself said: He who hears you hears me (Luke 10:16). 16 And this obedience ought to be offered with good will, because God loves a cheerful giver (II Cor 9:7).

     14 Sed haec ipsa oboedientia tunc acceptabilis erit Deo et dulcis hominibus, si quod iubetur non trepide, non tarde, non tepide, aut cum murmurio vel cum responso nolentis efficiatur, 15 quia oboedientia quae maioribus praebetur Deo exhibetur -  ipse enim dixit: Qui vos audit me audit 16 Et cum bono animo a discipulis praeberi oportet, quia hilarem datorem diligit Deus.

     17 For if the disciple obeys with ill will and murmurs not only with his lips but also in his heart, 18 even if he fulfills the command he will not be acceptable to God,  who sees the heart of the murmurer: 19 and from this no favor will follow; rather he will incur the punishment due to murmurers, unless he amends by making satisfaction.

     17 Nam, cum malo animo si oboedit discipulus et non solum ore sed etiam in corde si murmuraverit, 18 etiam si impleat iussionem, tamen acceptum iam non erit Deo qui cor eius respicit murmurantem, 19 et pro tali facto nullam consequitur gratiam; immo poenam murmurantium incurrit, si non cum satisfactione emendaverit.

 

 

Jan 24;  May 25;  Sept 24

(RM 8:31-37; 9:51)

CHAPTER 6:  ON RESTRAINT in SPEAKING

VI. DE TACITURNITATE

 

 

     1 Let us do as the prophet says: I said, I will keep custody over my ways so I do not sin with my tongue:  I have kept custody over my mouth.  I became speechless, and was humbled, and kept silent concerning good things (Ps 39:1-3).  2 Here the prophet shows that if we ought to refrain even from good words for the sake of restraining speech, how much more ought we to abstain from evil words, on account of the punishment due to sin!  3 Therefore, on account of the importance of restraint in speech let permission to speak be seldom granted even to perfect disciples, even when their conversation is good and holy and adifying, 4 for it is written: In speaking much you cannot avoid sin (Prov 10:19); 5 and elsewhere  Death and life are in the hands of the tongue (Prov 18:21).  6 For speaking and teaching befit the master: remaining silent and listening are proper for the disciple.

l Faciamus quod ait propheta: Dixi: Custodiam vias meas, ut non delinquam in lingua mea. Posui ori meo custodiam. Obmutui et humiliatus sum et silui a bonis. 2 Hic ostendit propheta si a bonis eloquiis interdum propter taciturnitatem debet taceri, quanto magis a malis verbis propter poenam peccati debet cessari. 3 Ergo, quamvis de bonis et sanctis et aedificationum eloquiis, perfectis discipulis propter taciturnitatis gravitatem rara loquendi concedatur licentia, 4 quia scriptum est: In multiloquio non effugies peccatum, 5 et alibi: Mors et vita in manibus linguae. 6 Nam loqui et docere magistrum condecet, tacere et audire discipulum convenit.

     7 And therefore, if someting is requested of a superior, let it be requested with all humility and reverent submission 8 But as for ridiculing or otiose words which induce laughter, we permanently ban them in every place; neither do we permit a disciple to open his mouth in such discourse.

7 Et ideo, si qua requirenda sunt a priore, cum omni humilitate et subiectione reverentiae requirantur. 8 Scurrilitates vero vel verba otiosa et risum moventia aeterna clausura in omnibus locis damnamus et ad talia eloquia discipulum aperire os non permittimus.

 CHAPTER_7-HUMILITY

 

Jan 25;  May 26;  Sept 25

(RM 10:1-4)

CHAPTER 7:  HUMILITY

VII. DE HUMILITATE

[cf, Cas. Inst. 4.38 - SIGNS of HUMIL Inst. 4.43 - ASCENT to PERFECTION

 

 1 THE Holy Scripture cries out to us, brothers, saying: Everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted (Luke 14:11; 18:14).  2 Therefore, by saying this it shows us us that all exaltation is a kind of pride, 3 against which the prophet indicates that he guards himself, saying: Lord, my heart is not exalted nor are my eyes lifted up; nor have I walked in great things, nor in wonders above me (Ps 131:1).  4 And why?  What if I did not think humbly, but instead exalted my soul? Then like a child weaned from its mother - so you would treat my soul (Ps 131:2).

1 Clamat nobis scriptura divina, fratres, dicens: Omnis qui se exaltat humiliabitur, et  qui se humiliat exaltabitur. 2 Cum haec ergo dicit, ostendit nobis omnem exaltationem genus esse superbiae. 3 Quod se cavere propheta indicat dicens: Domine, non est exaltatum cor meum, neque elati sunt oculi mei; neque ambulavi in magnis, neque in mirabilibus super me. 4 Sed quid? Si non humiliter sentiebam, si exaltavi animam meam? -  sicut ablactatum super matrem suam, ita retribuis in animam meam.

Jan 26;  May 27;  Sept 26

(RM 10:5-9)

     5 Therefore, brothers, if we wish to arrive at the highest point of humility, and speedily reach that heavenly exaltation to which we can only ascend by the humility of this present life, 6 we must by our ever-ascending actions erect a ladder like the one Jacob beheld in his dream, by which the angels appeared to him descending and ascending (Gen. 28:12).  7 Without doubt this descent and ascent can signify nothing else than that we descend by exaltation and ascend by humility.  5 Unde, fratres, si summae humilitatis volumus culmen attingere, et ad exaltationem illam caelestem, ad quam per praesentis vitae humilitatem ascenditur, volumus velociter pervenire, 6 actibus nostris ascendentibus scala illa erigenda est quae in somnio Jacob apparuit, per quam ei descendentes et ascendentes angeli monstrabantur. 7 Non aliud sine dubio descensus ille et ascensus a nobis intelligitur, nisi exaltatione descendere et humilitate ascendere.

8 And the ladder thus erected is our life in the world, which, if the heart is humbled, is lifted up by the Lord to heaven 9 The sides of the same ladder we assert to be our body and soul, in which the call of God has placed various steps of humility or discipline, which we must ascend.

8 Scala vero ipsa erecta nostra est vita in saeculo, quae humiliato corde a Domino erigatur ad caelum. 9 Latera enim ejus scalae dicimus nostrum esse corpus et animam, in qua latera diversos gradus humilitatis vel disciplinae evocatio divina ascendendos inseruit.

Jan 27;  May 28;  Sept 27

(RM 10:10-17, 19)

     10 The first step of humility, then, is that one always keeps the fear of God before his eyes, (Ps 36:2) fleeing every kind of forgetfulness, 11 and that one is ever mindful of all God has commanded, unfolding within his soul that those who despise God will be consumed in hell for their sins, and that eternal life has been prepared for those who fear Him.  12 And keeping custody over himself at every hour from sin and vice of thought, tongue, eyes, hands, feet, of his own will or of fleshly desires, 13 let this man consider that he is regarded from heaven by God at every hour, and that his actions in every place are perceived in the Divine Vision and are reported to God by His angels at every hour.

          10 Primus itaque humilitatis gradus est, si timorem Dei sibi ante oculos semper ponens oblivionem omnino fugiat 11 et semper sit memor omnia quae praecepit Deus, ut qualiter et contemnentes Deum gehenna de peccatis incendat, et vitam aeternam, quae timentibus Deum praeparata est, animo suo semper evolvat. 12 Et custodiens se omni hora a peccatis et vitiis, id est cogitationum, linguae, manuum, pedum, vel voluntatis propriae, sed et desideria carnis, 13 aestimet se homo de caelis a Deo respici omni hora et facta sua omni loco ab aspectu divinitatis videri, et ab angelis omni hora renuntiari.

     14 This the prophet demonstrates to us, when he shows that God is always present to our thoughts, saying: God searches the heart and the loins (Ps 7:10); 15 and again, The Lord knows the thoughts of men (Ps 94:11);16 and he also says: You have understood my thoughts from afar (Ps 139:3); 17 and, The thought of a man shall confess to you (Ps 76:11).  18 Therefore, so as to be on guard against perverse thoughts let the virtuous brother always say in his heart, Then shall I be without stain before him, if I have kept myself from my iniquity (Ps 18:24).

          14 Demonstrans nobis hoc propheta, cum in cogitationibus nostris ita Deum semper praesentem ostendit dicens: Scrutans corda et renes Deus; 15 et item: Dominus novit cogitationes hominum; 16 et item dicit: Intellexisti cogitationes meas a longe; 17 et: Quia cogitatio hominis confitebitur tibi. 18 Nam ut sollicitus sit circa cogitationes suas perversas, dicat semper utilis frater in corde suo: Tunc ero immaculatus coram eo, si observavero me ab iniquitate mea.

Jan 28;  May 29;  Sept 28

(RM 10:30-34)

     19 For it is truly our own will that we are forbidden to do as Scripture tells us: and turn away from your own will (Sir 18:30).  20 And so too we request of God in the Prayer that His will may be done in us.  21 Thus we are rightly taught not to do our will, being warned as Sacred Scripture says that there are ways which appear right to men, but which at their end plunge into the depths of hell (Prov 16:25); 22 or again, when we shudder at what is said of the negligent: They are corrupt and have become abominable in their pleasures (Ps 14:1). 23 Truly, as regards the desires of the flesh we believe that God is always present to us, as the prophet says to the Lord:  Before you is all my desire (Ps 38:10).

          19 Voluntatem vero propriam ita facere prohibemur cum dicit Scriptura nobis: Et a voluntatibus tuis avertere. 20 Et item rogamus Deum in oratione, ut fiat illius voluntas in nobis. 21 Docemur ergo merito nostram non facere voluntatem cum cavemus illud quod dicit sancta scriptura: Sunt viae quae videntur ab hominibus rectae, quarum finis usque ad profundum inferni demergit; 22 et cum item pavemus illud quod de negligentibus dictum est: Corrupti sunt et abominabiles facti sunt in voluptatibus suis. 23 In desideriis vero carnis ita nobis Deum credamus semper esse praesentem, cum dicit propheta Domino: Ante te est omne desiderium meum.

Jan 29;  May 30;  Sept 29

(RM 10:35-41)

     24 Let us be on our guard then against evil desires, since death has its seat close to the entrance of delight (Acta Sebastiani 4.14). 25 Hence the precept of Scripture, where it says: Do not go after your ardent desires (Sir 18:30).

     24 Cavendum ergo ideo malum desiderium, quia mors secus introitum delectationis posita est. 25 Unde Scriptura praecipit dicens: Post concupiscentias tuas non eas.

     26 Therefore, if the eyes of the Lord behold the good and the evil (Prov 15:3); 27 and the Lord is always looking down from heaven on the children of men to see whether anyone has understanding or seeks God (Ps 14:2); 28 and if the angels assigned to us report to the Lord every day, both by day and night, concerning the works we accomplish, 29 then we must be on our guard at every hour, brothers, lest as the prophet says in the psalm, God should see us at any hour inclining to evil and becoming useless (Ps 14:3); 30 and lest, despite sparing us now because He is loving and expects our conversion and improvement, He should say to us in the future: This you did and I was silent (Ps 49:21).

  26 Ergo, si oculi Domini speculantur bonos et malos, 27 et Dominus de caelo semper respicit super filios hominum, ut videat si est intelligens aut requirens Deum; 28 et si ab angelis nobis deputatis cotidie die noctuque Domino factorum nostrorum opera nuntiantur, 29 cavendum est ergo omni hora, fratres, sicut dicit in psalmo propheta, ne nos declinantes in malo et inutiles factos aliqua hora aspiciat Deus 30 et, parcendo nobis in hoc tempore, quia pius est et exspectat nos converti in melius, ne dicat nobis in futuro: Haec fecisti et tacui.

Jan 30;  May 31;  Sept 30

(RM 10:42-44)

     31 The second step of humility is that one does not love his own will, nor delight in satisfying his own desires, 32 but imitates in his deeds that saying of the Lord: I did not come to do my own will, but that of him who sent me (John 6:38).  33 And again Scripture says: Gratification deserves punishment, but necessity wins a crown (The Passion of Anastasia 17).

    31 Secundus humilitatis gradus est, si propriam quis non amans voluntatem desideria sua non delectetur implere, 32 sed vocem illam Domini factis imitetur dicentis: Non veni facere voluntatem meam, sed ejus qui me misit. 33 Item dicit scriptura: Voluptas habet poenam, et necessitas parit coronam.

Jan 31;  June 1;  Oct 1

(RM 10:45, 49)

     34 The third step of humility is that for the love of God one submits himself in all obedience to his superior, imitating the Lord of whom the apostle says: He was made obedient even unto death (Phil 2:8).

   34 Tertius humilitatis gradus est, ut quis pro Dei amore omni obedientia se subdat majori, imitans Dominum de quo dicit apostolus: Factus obediens usque ad mortem.

Feb 1;  June 2;  Oct 2

(RM 10:52-60)

     35 The fourth step of humility is that if in the exercise this very obedience hard and contrary things, even injustices, are done to one, he embraces patience silently in his conscience, 36 and in enduring does not grow weaken or give up, as Scripture says: He who perseveres to the end will be saved (Matt 10:22); 37 and again, Let your heart take comfort, and rely on the Lord (Ps 27:14) 38 And showing that the faithful ought to bear everything for the Lord, however contrary, this text is placed in the mouth of the one who suffers: For you we are afflicted with death the whole day; we are esteemed as sheep to be slaughtered (Rom 8:36; Ps 44:22). 39 And secure in the hope of divine reward they go forward, rejoicing and saying: But in all these things we are triumphant, because of Him who has loved us (Rom 8:37). 40 And also in another place Scripture says: You have tested us, O God; with fire as silver is tested with fire; you have led us into the trap and laid tribulation on our backs (Ps 66:10-11).  41 And in order to show that we should be under a superior it continues, saying: You have imposed men over our heads (Ps 66:12).

 35 Quartus humilitatis gradus est, si in ipsa obedientia, duris et contrariis rebus vel etiam quibuslibet irrogatis injuriis, tacita conscientia patientiam amplectatur, 36 et sustinens non lassescat vel discedat, dicente Scriptura: Qui perseveraverit usque in finem, hic salvus erit; 37 Item: Confortetur cor tuum, et sustine Dominum. 38 Et ostendens fidelem pro Domino universa etiam contraria sustinere debere, dicit ex persona sufferentium: Propter te morte afficimur tota die; aestimati sumus ut oves occisionis. 39 Et securi de spe retributionis divinae subsequuntur gaudentes et dicentes: Sed in his omnibus superamus propter eum qui dilexit nos. 40 Et item alio loco Scriptura: Probasti nos, Deus, igne nos examinasti, sicut igne examinatur argentum: induxisti nos in laqueo; posuisti tribulationes in dorso nostro. 41 Et ut ostendat sub priore debere nos esse, subsequitur dicens: Imposuisti homines super capita nostra.

     42 Indeed, they are fulfilling the precept of the Lord by patience in adversities and injuries who, when struck on one cheek offer the other; to him who takes away their tunic they give their cloak; and when required to go one mile, they go two (Matt 5:39-41): 43 with Paul the Apostle they bear false brothers, bear persecutions, and bless those who curse them (2 Cor 11:26; I Cor 4:12).

42 Sed et praeceptum Domini in adversis et injuriis per patientiam adimplentes, qui percussi in maxillam praebent et aliam, auferenti tunicam dimittunt et pallium, angariati miliario vadunt duo, 43 cum Paulo Apostolo falsos fratres sustinent, et persecutionem sustinent et maledicentes se benedicent.

Feb 2;  June 3;  Oct 3

(RM 10:61-65)

     44 The fifth step of humility is when through humble confession one does not hide from one’s abbot the evil thoughts that enter one’s heart, nor the evils committed in secret.  45 Exhorting us in this regard Scripture says, Make known to the Lord your way and hope in Him (Ps 37:5).  46 And again it says: Confess to the Lord, for He is good; for His mercy is for all ages (Ps 106:1; Ps 118:1). 47 And again the prophet says: My offense I have made known to You, and my injustices I have not hidden.  48 I said, I will accuse myself before the Lord of my unjust deeds, and You have forgiven the disloyalty of my heart (Ps 32:5).

 44 Quintus humilitatis gradus est, si omnes cogitationes malas cordi suo advenientes, vel mala a se absconse commissa, per humilem confessionem abbatem non celaverit suum. 45 Hortans nos de hac re Scriptura dicens: Revela ad Dominum viam tuam et spera in eum. 46 Et item dicit: Confitemini Domino, quoniam bonus, quoniam in saeculum misericordia ejus. 47 Et item propheta: Delictum meum cognitum tibi feci, et injustitias meas non operui. 48 Dixi, pronuntiabo adversum me injustitias meas Domino, et tu remisisti impietatem cordis mei.

Feb 3;  June 4;  Oct 4

(RM 10:66-67)

     49 The sixth step of humility is that a monk should be content with the most common and worst of everything, and in all that is required of  him to judge himself a bad and worthless worker, 50 saying of himself with the prophet: I was reduced to nothing and did not realize it; I have become like a beast before you, yet I am always with you (Ps 73:22-23).

 49 Sextus humilitatis gradus est, si omni vilitate vel extremitate contentus sit monachus, et ad omnia quae sibi iniunguntur velut operarium se malum judicet et indignum, 50 dicens sibi cum propheta: Ad nihilum redactus sum et nescivi; ut jumentum factus sum apud te, et ego semper tecum.

Feb 4;  June 5;  Oct 5

(RM 10:68-71)

     51 The seventh step of humility is that he should not only pronounce with his tongue that he is inferior to and more common than all, but also believe it in the intimate sensibility of his heart, 52 humbling himself and saying with the prophet: As for me, I am a worm and no man, shameful among men and an outcast of the people (Ps 22:7).  53 I have been exalted, and cast down and confounded (Ps 88:16).  54 And again: It is good for me that you have humbled me, that I may learn your commandments  (Ps 119:71,73).

 51 Septimus humilitatis gradus est, si omnibus se inferiorem et viliorem non solum sua lingua pronuntiet, sed etiam intimo cordis credat affectu, 52 humilians se et dicens cum propheta: Ego autem sum vermis et non homo, opprobrium hominum et abjectio plebis. 53 Exaltatus sum et humiliatus et confusus. 54 Et item: Bonum mihi quod humiliasti me,ut discam mandata tua.

Feb 5;  June 6;  Oct 6

(RM 10:72)

     55 The eighth step of humility is for a monk to do nothing except what is encouraged by the common rule of the monastery or the example of the superiors.

 55 Octavus humilitatis gradus est, si nihil agat monachus nisi quod communis monasterii regula vel maiorum cohortantur exempla.

Feb 6;  June 7;  Oct 7

(RM 10:75-77)

     56 The ninth step of humility is that a monk prohibit his tongue from speaking (Ps 34:14), having restraint of  speech unless asked a question, 57 for Scripture makes clear that In speaking much you cannot avoid sin (Prov 10;19) 58 and, The talkative man is without direction on earth (Ps 140:12).

 56 Nonus humilitatis gradus est, si linguam ad loquendum prohibeat monachus, et taciturnitatem habens usque ad interrogationem non loquatur, 57 monstrante Scriptura quia in multiloquio non effugitur peccatum; 58 et quia vir linguosus non dirigitur super terram.

Feb 7;  June 8;  Oct 8

(RM 10:78)

     59 The tenth step of humility is that one is not easily or promptly moved to laughter, for it is written: The fool raises his voice in laughter (Sir 21:23).

 59 Decimus humilitatis gradus est, si non sit facilis ac promptus in risu, quia scriptum est: Stultus in risu exaltat vocem suam.

Feb 8;  June 9;  Oct 9

(RM 10:80-81)

     60 The eleventh step of humility is that when speaking the monk does so gently and without laughter, humbly and with gravity, speaking few but reasonable words, and that his voice is not clamorous: 61 as it is written, A wise man is known by his few words. (The Sentences of Sextus 145)

 60 Undecimus humilitatis gradus est, si cum loquitur monachus, leniter et sine risu, humiliter cum gravitate, vel pauca verba et rationabilia loquatur, et non sit clamosus in voce; 61 sicut scriptum est: Sapiens verbis innotescit paucis.

Feb 9;  June 10;  Oct 10

(RM 10:82-91)

     62 The twelfth step of humility is that the monk, not only in his heart, but by means of his own body always indicates his humility to those who see him - 63 that is, at the Work of God, in the oratory, in the monastery, in the garden, on the road, in the field, or wherever he may be, whether sitting, walking, or standing -  with head always inclined and gaze fixed on the ground, 64 estimating at every hour his sins, he should estimate himself as present at the terrible judgment ,65 saying always in his heart what the publican in the Gospel said with eyes fixed on the earth: Lord, I am not worthy, sinner that I am, to lift my eyes up to heaven (Luke 18:13); 66 and again, with the prophet: I am bent down and humbled in every way (Ps 38:7-9; Ps 119:107).

 62 Duodecimus humilitatis gradus est si non solum corde monachus, sed etiam ipso corpore humilitatem videntibus se semper indicet; 63 id est, in opere Dei, in oratorio, in monasterio, in horto, in via, in agro, vel ubicumque, sedens, ambulans vel stans, inclinato sit semper capite, defixis in terram aspectibus, 64 reum se omni hora de peccatis suis aestimans, jam se tremendo judicio repraesentari aestimet; 65 dicens sibi in corde semper illud quod publicanus ille evangelicus fixis in terram oculis dixit: Domine, non sum dignus, ego peccator levare oculos meos ad caelos; 66 et item cum propheta: Incurvatus sum et humiliatus sum usquequaque.

   

     67 Having therefore ascended all these steps of humility, the monk will soon arrive at that love of God which, being perfect, casts out fear (1 John 4:18): 68 whereby all that he formerly observed not without dread, he will begin to keep without effort, as if naturally, out of habit; 69 no longer from fear of hell  but for the love of Christ, from good habit and delight in virtue. 70 This God through the Holy Spirit will now grant his laborer to manifest, cleansed from vices and sins. 

 67 Ergo his omnibus humilitatis gradibus ascensis, monachus mox ad caritatem Dei perveniet illam quae perfecta foris mittit timorem, 68 per quam universa quae prius non sine formidine observabat, absque ullo labore velut naturaliter ex consuetudine incipiet custodire, 69 non iam timore gehennae sed amore Christi, et consuetudine ipsa bona et delectatione virtutum. 70 Quae Dominus iam in operarium suum mundum a vitiis et peccatis Spiritu Sancto dignabitur demonstrare.

 

(cf RM 10.92: Rose Garden of Heaven)

8_Divine_office_at_Night

 

 

 

 

 

Feb 10;  June 11;  Oct 11

(RM 33:3, 10 15-21,35; 44:12-14)

CHAPTER 8: THE DIVINE OFFICE AT NIGHT

VIII. DE OFFICIIS DIVINIS IN NOCTIBUS

 

 

 IN the winter season, that is from November first until Easter, we consider it reasonable to arise at the eighth hour of the night, 2 so that having rested a little past midnight they may arise with their food fully digested. 3 The time that remains after Vigils should be spent in meditation by those brothers who still need to memorize some part of the psalter or readings.

  l Hiemis tempore, id est a kalendas Novembres usque in Pascha, iuxta considerationem rationis, octava hora noctis surgendum est, 2 ut modice amplius de media nocte pausetur et iam digesti surgant. 3 Quod vero restat post vigilias a fratribus qui psalterii vel lectionum aliquid indigent meditationi inserviatur.

 4 From Easter to the aforementioned first of November the hour of Vigils should be so arranged that after a very short interval, during which the brothers may go out for the necessities of nature, Lauds (which are to begin at first light) may follow without delay.  

  4 A Pascha autem usque ad supradictas Novembres, sic temperetur hora ut vigiliarum agenda parvissimo intervallo, quo fratres ad necessaria naturae exeant, mox matutini, qui incipiente luce agendi sunt, subsequantur.

 

 

Feb 11;  June 12;  Oct 12

(RM 32:12-13; 42:1-8)

CHAPTER 9:  HOW MANY PSALMS ARE SAID AT THE NIGHT HOURS

IX. QUANTI PSALMI DICENDI SUNT NOCTURNIS HORIS

 1 In winter time the aforementioned [Vigil] begins with this verse, repeated three times: O Lord, open my lips; and my mouth shall announce your praise (Ps 51:16).  2 Then comes Psalm 3 with a “Glory be”; 3 then Psalm 94 with a refrain, or at least chanted 4 After that follws an Ambrosian hymn, then six psalms with refrains.

  l Hiemis tempore suprascripto, in primis versu tertio dicendum: Domine, labia mea aperies, et os meum adnuntiabit laudem tuam. 2 Cui subiungendus est tertius psalmus et gloria. 3 Post hunc, psalmum nonagesimum quartum cum antiphona, aut certe decantandum. 4 Inde sequatur ambrosianum, deinde sex psalmi cum antiphonas.

 5 These being sung, a versicle is read and the abbot gives the blessing.  All being seated in their places, the brothers read in turn three lessons from the book on the lectern; three responsories are sung between the readings - 6 two of them without a “Glory be”, 7 but after the third the cantor is to intone a “Glory be”, all the monks rising from their places out of honor and reverence for the Holy Trinity.  8 The books to be read at Vigils are those of divine authority, both the Old and New Testaments are to be read at Vigils, as well as expositions of them by the most renowned and orthodox catholic fathers.

   5 Quibus dictis, dicto versu, benedicat abbas et, sedentibus omnibus in scamnis, legantur vicissim a fratribus in codice super analogium tres lectiones, inter quas et tria responsoria cantentur: 6 duo responsoria sine gloria dicantur; post tertiam vero lectionem, qui cantat dicat gloriam. 7 Quam dum incipit cantor dicere, mox omnes de sedilia sua surgant, ob honorem et reverentiam sanctae Trinitatis. 8 Codices autem legantur in vigiliis divinae auctoritatis, tam veteris testamenti quam novi, sed et expositiones earum, quae a nominatis et orthodoxis catholicis patribus factae sunt.

 9 After these three lessons with their responsories six more psalms follow with a sung “alleluia”.  10 After this a reading from the apostle follows, recited by heart, and a verse, and the litany of supplication - that is the “Lord, have mercy”.  11 And thus the Vigils of the night come to an end.

9 Post has vero tres lectiones cum responsoria sua, sequantur reliqui sex psalmi, cum alleluia canendi. 10 Post hos, lectio apostoli sequatur, ex corde recitanda, et versus, et supplicatio litaniae, id est Kyrie eleison. 11 Et sic finiantur vigiliae nocturnae.

 

 

Feb 12;  June 13;  Oct 13

(RM 33:35-41; 44:5-8)

CHAPTER 10:  HOW THE NIGHT OFFICE IS TO BE CELEBRATED IN SUMMER

X. QUALITER AESTATIS TEMPORE AGATUR NOCTURNA LAUS

 1 From Easter to the first of November, the same number of psalms is to be maintained as described above, 2 except that no lessons are to be read from the book on account of the brevity of the nights;  instead of those three lessons, one from the Old Testament is said by heart, followed by a short responsory. 3 And all that remains is as described above:  that is, there are never said fewer than twelve psalms at the nocturnal vigil, not counting Psalms 3 and 94.

l A Pascha autem usque ad kalendas Novembres, omnis ut supra dictum est psalmodiae quantitas teneatur, 2 excepto quod lectiones in codice, propter brevitatem noctium, minime legantur, sed pro ipsis tribus lectionibus una de veteri testamento memoriter dicatur, quam brevis responsorius subsequatur. 3 Et reliqua omnia ut dictum est impleantur, id est ut numquam minus a duodecim psalmorum quantitate ad vigilias nocturnas dicantur, exceptis tertio et nonagesimo quarto psalmo.

 

 

Feb 13;  June 14;  Oct 14

(RM cf. 49:1-3; 44:5-8)

CHAPTER 11:  HOW VIGILS ARE CELEBRATED ON SUNDAY

XI. QUALITER DIEBIUS DOMINICIS VIGILIAE AGANTUR

 1 On Sundays the brothers are to arise earlier for Vigils.  2 At these Vigils they are to keep to the same measure: that is, as prescribed above, having sung six psalms and a versicle all are to be seated on benches in their proper order, and four lessons with their responsories are read from the book, as described above. 3 But only after the fourth responsory does the cantor intone a “Glory be”, all standing in reverence as he begins it.

  1 Dominico die temperius surgatur ad vigilias. 2 In quibus vigiliis teneatur mensura, id est, modulatis ut supra disposuimus sex psalmis et versu, residentibus cunctis disposite et per ordinem in subselliis, legantur in codice, ut supra diximus, quattuor lectiones cum responsoriis suis. 3 Ubi tantum in quarto responsorio dicatur a cantante gloria; quam dum incipit, mox omnes cum reverentia surgant.

 

 4 After these lessons there follow according to the same pattern six more psalms with their refrains and versicles as above. 5 After this there are again read four more lessons with their responsories, according to the pattern above.  6 After this, three canticles from the prophets are said, as the abbot directs, these canticles being sung with an “alleluia”.  7 After the versicle and the abbot’s blessing, four lessons from the New Testament are read as above.  8 But after the fourth responsory the abbot begins the hymn “We praise you, O God”.  9 That having been sung, the abbot reads the lesson from the Gospel while all stand in honor and fear.  10 This having been read, all respond “Amen”, following which the abbot immediately begins the hymn “To you be praise”;  and after the blessing is given Lauds begins.

  4 Post quibus lectionibus sequantur ex ordine alii sex psalmi cum antiphonas sicut anteriores, et versu. 5 Post quibus iterum legantur aliae quattuor lectiones cum responsoriis suis, ordine quo supra. 6 Post quibus dicantur tria cantica de prophetarum, quas instituerit abbas; quae cantica cum alleluia psallantur. 7 Dicto etiam versu et benedicente abbate, legantur aliae quattuor lectiones de novo testamento, ordine quo supra. 8 Post quartum autem responsorium incipiat abbas hymnum Te Deum laudamus. 9 Quo perdicto, legat abbas lectionem de Evangelia, cum honore et timore stantibus omnibus. 10 Qua perlecta, respondeant omnes Amen, et subsequatur mox abbas hymnum Te decet laus, et data benedictione incipiant matutinos.

 11 This order for Vigils should be kept on Sundays at all times, equally in summer and in winter, 12 That is, unless (may it never happen!) they arise too late: in this case the readings or responsories may be somewhat shortened. 13 But all caution should be exercised so that this does not happen.  However, if it does occur the one through whose neglect it has come to pass must make fitting satisfaction for it to God in the oratory.

11 Qui ordo vigiliarum omni tempore tam aestatis quam hiemis aequaliter in die dominico teneatur. 12 Nisi forte - quod absit -tardius surgant: aliquid de lectionibus breviandum est, aut responsoriis. 13 Quod tamen omnino caveatur ne proveniat. Quod si contigerit, digne inde satisfaciat Deo in oratorio per cuius evenerit neglectum.

 

 

Feb 14;  June 15;  Oct 15

(RM 35:1; 39:2-7)

CHAPTER 12: HOW THE SOLEMN OFFICE OF LAUDS IS TO BE CELEBRATED

XII. QUOMODO MATUTINORUM SOLLEMNITAS AGATUR

 1 At Lauds on Sunday Psalm 66 is first sung straight through without a refrain.  2 After this, Psalm 50 is sung with “alleluia”.  3  Then Psalms 117 and 62 are sung.  4 After this follows the Blessed are You [Canticle of the Three Young Men], the Praises [Psalms 148-150], a lesson from the Apocalypse said by heart, a responsory, an Ambrosian hymn, a versicle, a canticle from the Gospel, the litany; and so it is completed.

1 In matutinis dominico die, in primis dicatur sexagesimus sextus psalmus, sine antiphona, in directum. 2 Post quem dicatur quinquagesimus cum alleluia. 3 Post quem dicatur centesimus septimus decimus et sexagesimus secundus. 4 lnde benedictiones et laudes, lectionem de Apocalypsis una ex corde, et responsorium, ambrosianum, versu, canticum de Evangelia, litania, et completum est.

 

 

Feb 15;  June 16;  Oct 16

(RM 35:1; 39:2-7)

CHAPTER 13:  HOW LAUDS ARE CELEBRATED ON ORDINARY WEEKDAYS,

XIII. PRIVATIS DIEBUS QUALITER AGANTUR MATUTINI

 1 On ordinary weekdays, Lauds is to be celebrated as follows:  2 Psalm 66 is sung without a refrain and somewhat slowly as on Sunday, so that all may be in time for Psalm 50, which is to be sung with a refrain.  3 After this two more psalms are sung according to custom, that is: 4 on Monday, Psalms 5 and 35; 5 on Tuesday, Psalms 42 and 56; 6 on Wednesday, Psalms 63 and 64; 7 on Thursday, Psalms 87 and 89; 8 on Friday, Psalms 75 and 91; 9 on Saturday, Psalm 142 and the canticle from Deuteronomy, which is to be divided with two “Glory be”. 10 But on other days canticles from the prophets are said, according to the psalmody of the Roman Church. 11 After this should follow the “Praises”[Psalms 148-150], a lesson from the apostle recited from memory, a responsory, an Ambrosian hymn, a versicle, the Canticle from the Gospel; and with the litany it is completed.

  1 Diebus autem privatis, matutinorum sollemnitas ita agatur, 2 id est, ut sexagesimus sextus psalmus dicatur sine antiphona, subtrahendo modice, sicut dominica, ut omnes occurrant ad quinquagesimum, qui cum antiphona dicatur. 3 Post quem alii duo psalmi dicantur secundum consuetudinem, id est: 4 secunda feria, quintum et tricesimum quintum; 5 tertia feria, quadragesimum secundum et quinquagesimum sextum; 6 quarta feria, sexagesimum tertium et sexagesimum quartum; 7 quinta feria, octogesimum septimum et octogesimum nonum; 8 sexta feria, septuagesimum quintum et nonagesimum primum; 9 sabbatorum autem, centesimum quadragesimum secundum et canticum Deuteronomium qui dividatur in duas glorias. 10 Nam ceteris diebus canticum unumquemque die suo ex prophetis sicut psallit ecclesia Romana dicatur. 11 Post haec sequantur laudes; deinde lectio una apostoli memoriter recitanda, responsorium, ambrosianum, versu, canticum de Evangelia, litania et completum est.

Feb 16;  June 17;  Oct 17

(RM -)

 12 Most certainly the celebration of Lauds and Vespers should never pass by without the Lord’s Prayer said aloud at the end by the Superior for all to hear, because of the thorns of scandal which are likely to spring up: 13 so that the brothers, by means of the promise they make in that prayer which says Forgive us as we forgive (Matt 6:12), may purge themselves of this sort of vice.  14 But at the other offices, only the last part of this prayer is sung aloud, so that the response may be offered by all: But deliver us from evil (Matt 6:13).

  12 Plane agenda matutina vel vespertina non transeat aliquando nisi in ultimo per ordinem oratio dominica, omnibus audientibus, dicatur a priore, propter scandalorum spinas quae oriri solent, 13 ut conventi per ipsius orationis sponsionem qua dicunt: Dimitte nobis sicut et nos dimittimus, purgent se ab huiusmodi vitio. 14 Ceteris vero agendis, ultima pars eius orationis dicatur, ut ab omnibus respondeatur: Sed libera nos a malo.

 

 

Feb 17;  June 18;  Oct 18

(RM -)

CHAPTER 14:  HOW VIGILS ARE CELEBRATED
ON SAINT’S DAYS

XIV. IN NATALICIIS SANCTORUM QUALITER AGANTUR VIGILIAE

 1 The feasts of saints and all solemnities should be celebrated as was described for the celebration on Sundays, 2 except that the psalms, refrains and readings pertaining to that day are used;  otherwise the form described above is to be adhered to.

  l In sanctorum vero festivitatibus, vel omnibus sollemnitatibus, sicut diximus dominico die agendum, ita agatur, 2 excepto quod psalmi aut antiphonae vel lectiones ad ipsum diem pertinentes dicantur; modus autem suprascriptus teneatur.

 

 

Feb 18;  June 19;  Oct 19

(RM 45:1, 12)

CHAPTER 15:  AT WHAT TIMES “ALLELUIA IS SAID

XV  ALLELUIA QUIBUS TEMPORIBUS DICATUR

 1 From holy Easter until Pentecost, without interruption, “alleluia” is said both with the psalms and the responsories.  2 From Pentecost until the beginning of Lent, it is to be said every night, only with the second six psalms of Vigils.  3 On every Sunday outside of Lent, the canticles, Vigils, Lauds, Prime, Terce, Sext and None are said with “alleluia”, but at Vespers a refrain is used.  4 Responsories, however,  are never to be said with “alleluia”, except from Easter to Pentecost.

1 A sanctum Pascha usque Pentecosten, sine intermissione dicatur alleluia, tam in psalmis quam in responsoriis. 2 A Pentecosten autem usque caput quadragesimae, omnibus noctibus, cum sex posterioribus psalmis tantum ad nocturnos dicatur. 3 Omni vero dominica extra quadragesima, cantica, matutinos, prima, tertia, sexta nonaque cum alleluia dicatur, vespera vero iam antiphona. 4 Responsoria vero numquam dicantur cum alleluia, nisi a Pascha usque Pentecosten.

 

 

Feb 19;  June 20;  Oct 20

(RM 34:1-3; 33:1)

CHAPTER 16: HOW THE WORK OF GOD IS TO BE CELEBRATED DURING THE DAY

XVI  QUALITER DIVINA OPERA PER DIEM AGANTUR

 1 As the Prophet says: Seven times a day have I spoken your praise (Ps.119:164). 2 We will fulfill this sacred number of seven if at Lauds, Prime, Terce, Sext, None, Vespers and Compline we render the obligations of our office.  3 For it was of these hours of the day that he said, Seven times a day have I spoken praise to you (Ps 119:164).. 4 And concerning the nocturnal Vigil the same prophet said, At midnight I arose to give thanks to you (Ps 119:62).  5 Therefore, at these times, we should offer praise to our creator for his just judgments: that is, at Lauds, Prime, Terce, Sext, None, Vespers and Compline; and at night let us arise to give him praise (Ps 119:164,62).

1 Ut ait propheta, septies in die laudem dixi tibi. 2 Qui septenarius sacratus numerus a nobis sic implebitur, si matutino, primae, tertiae, sextae, nonae, vesperae completoriique tempore nostrae servitutis officia persolvamus, 3 quia de his diurnis horis dixit: Septies in die laudem dixi tibi. 4 Nam de nocturnis vigiliis idem ipse propheta ait: Media nocte surgebam ad confitendum tibi. 5 Ergo his temporibus referamus laudes Creatori nostro super iudicia iustitiae suae, id est matutinis, prima, tertia, sexta, nona, vespera, completorios, et nocte surgamus ad confitendum ei.

 

 

Feb 20;  June 21;  Oct 21

(RM 48:3)

CHAPTER 17:  HOW MANY PSALMS ARE TO BE SUNG AT THESE HOURS

XVII  QUOT PSALMI PER EASDEM HORAS CANENDI SUNT

 1 We have already dealt with the order of psalmody for Vigils and Lauds.  Let us now see to the remaining hours.

1 Iam de nocturnis vel matutinis digessimus ordinem psalmodiae; nunc de sequentibus horis videamus.

 2 At Prime three psalms are to be sung, separately and not with one “Glory be”.  3 The hymn at this hour is to follow the opening versicle, O God, come to my assistance (Ps 70:2), before the psalms are begun.  4 Then, after the three psalms are completed, one lesson is to be recited with a versicle, the “Lord, have mercy”, and the dismissal.

   2 Prima hora dicantur psalmi tres singillatim et non sub una gloria, 3 hymnum eiusdem horae post versum Deus in adiutorium antequam psalmi incipiantur. 4 Post expletionem vero trium psalmorum recitetur lectio una, versu et Kyrie eleison et missas.

 5 At Terce, Sext, and None prayer is celebrated the same way:  that is, the verse, the hymn proper to each hour, three psalms, the lesson and versicle, the “Lord, have mercy” and the dismissal.  6 If the community is rather large, the psalms are to be sung with refrains; if smaller, the psalms are sung straight through.

   5 Tertia vero, sexta et nona, item eo ordine celebretur oratio, id est versu, hymnos earundem horarum, ternos psalmos, lectionem et versu, Kyrie eleison et missas. 6 Si maior congregatio fuerit, cum antiphonas, si vero minor, in directum psallantur.

 7 The office of Vespers is limited to four psalms with refrains. 8 After these psalms a lesson is to be recited; then the responsory, the Ambrosian hymn and versicle, the canticle from the Gospel, the litany, and, the Lord’s Prayer before the dismissal.

   7 Vespertina autem synaxis quattuor psalmis cum antiphonis terminetur. 8 Post quibus psalmis, lectio recitanda est; inde responsorium, ambrosianum, versu, canticum de Evangelia, litania, et oratione dominica fiant missae.

 9 Compline is limited to the recitation of three psalms, to be said straight through without refrains. 10 Then follows the hymn for that hour, one lesson, the versicle, the “Lord, have mercy”, the blessing, and the dismissal.

   9 Completorios autem trium psalmorum dictione terminentur. Qui psalmi directanei sine antiphona dicendi sunt. 10 Post quos hymnum eiusdem horae, lectionem unam, versu, Kyrie eleison, et benedictione missae fiant.

 

 

Feb 21;  June 22;  Oct 22

(RM -)

CHAPTER 18:  IN WHAT ORDER THE PSALMS ARE TO BE SAID

XVIII  QUO ORDINE IPSI PSALMI DICENDI SUNT

 1 At the beginning this verse is to be said: O God, come to my assistance; O Lord, make haste to help me (Ps 70:2) with a “Glory be”, followed by the hymn proper to each hour.  2 Then at Prime on Sunday four sections of Psalm 118 are said: 3 at the other hours, that is, Terce, Sext and None, three sections of this aforementioned psalm 118 are said.  4 But at Prime on Monday three psalms are said:  Psalms 1, 2, and 6; 5 and so at Prime each day until Sunday three psalms are said in order up to Psalm 20 - psalms 9 and 17 being each divided in two.  6 And so in this way Vigils on Sunday will always begin with Psalm 20.

1 In primis dicatur versu Deus in adiutorium meum intende, Domine ad adiuvandum me festina, gloria, inde hymnum uniuscuiusque horae.  2 Deinde, prima hora dominica, dicenda quattuor capitula psalmi centesimi octavi decimi; 3 reliquis vero horis, id est tertia, sexta vel nona, terna capitula suprascripti psalmi centesimi octavi decimi dicantur. 4 Ad primam autem secundae feriae, dicantur tres psalmi, id est primus, secundus et sextus; 5 et ita per singulos dies ad primam usque dominica dicantur per ordinem terni psalmi usque nonum decimum psalmum, ita sane ut nonus psalmus et septimus decimus partiantur in binos. 6 Et sic fit ut ad vigilias dominica semper a vicesimo incipiatur.

Feb 22;  June 23;  Oct 23

(RM -)

 7 At Terce, Sext and None on Monday are said the nine remaining sections of Psalm 118, three parts to be said at each hour.  8 Thus having completed Psalm 118  in two days (that is Sunday and Monday), 9 on Tuesday at Terce, Sext and None three psalms each are chanted from Psalm 119 through 127, that is from nine psalms. 10 These psalms are always repeated until Sunday at the same hours every day: the  disposition of hymns, lessons and versicles remains uniform on these days.  11  And so in this way Psalm 118 is always to begin on Sunday.

   7 Ad tertiam vero, sextam nonamque secundae feriae, novem capitula quae residua sunt de centesimo octavo decimo, ipsa terna per easdem horas dicantur. 8 Expenso ergo psalmo centesimo octavo decimo duobus diebus, id est dominico et secunda feria, 9 tertia feria iam ad tertiam, sextam vel nonam psallantur terni psalmi a centesimo nono decimo usque centesimo vicesimo septimo, id est psalmi novem. 10 Quique psalmi semper usque dominica per easdem horas itidem repetantur, hymnorum nihilominus, lectionum vel versuum dispositionem uniformem cunctis diebus servatam. 11 Et ita scilicet semper dominica a centesimo octavo decimo incipietur.

Feb 23;  June 24;  Oct 24

(RM -)

 12 Vespers is to be sung each day with four psalms, 13 These psalms are to begin with Psalm 109 and end at Psalm 147, 14 except for those already set apart for other hours: namely, Psalms 117 to 127, Psalm 133 and Psalm 142; 15 all the rest are to be said at Vespers.  16 And as this leaves three psalms too few, those found to be of greater length as mentioned above should be divided:  namely, Psalms 138, 143, and 144. 17 Psalm 116, which is short, should be joined to Psalm 115. 18 Having thus arranged the order of psalms for Vespers, the rest - that is the lesson, responsory, hymn, versicle and canticle - is to be implemented as described above.

 

   12 Vespera autem cotidie quattuor psalmorum modulatione canatur. 13 Qui psalmi incipiantur a centesimo nono usque centesimo quadragesimo septimo, 14 exceptis his qui in diversis horis ex eis sequestrantur, id est a centesimo septimo decimo usque centesimo vicesimo septimo et centesimo tricesimo tertio et centesimo quadragesimo secundo; 15 reliqui omnes in vespera dicendi sunt. 16 Et quia minus veniunt tres psalmi, ideo dividendi sunt qui ex numero suprascripto fortiores inveniuntur, id est centesimum tricesimum octavum et centesimum quadragesimum tertium et centesimum quadragesimum quartum; 17 centesimus vero sextus  decimus, quia parvus est, cum centesimo quinto decimo coniungatur. 18 Digesto ergo ordine psalmorum vespertinorum, reliqua, id est lectionem, responsum, hymnum, versum vel canticum, sicut supra taxavimus impleatur.

 19 Each day at Compline the same psalms are repeated: that is 4, 90, and 133

   19 Ad completorios vero cotidie idem psalmi repetantur, id est quartum, nonagesimum et centesimum tricesimum tertium.

(Feb 24 in Leap Year);  June 24;  Oct 24

(RM -)

 20 The order of psalmody at the day hours being thus disposed, all the remaining psalms are to be equally divided into seven nocturnal Vigils 21 by spltting the longer psalms in two and assigning twelve to each night.

   20 Disposito ordine psalmodiae diurnae, reliqui omnes psalmi qui supersunt aequaliter dividantur in septem noctium vigilias, 21 partiendo scilicet qui inter eos prolixiores sunt psalmi et duodecim per unamquamque constituens noctem.

 22 Above all we emphasize that if this distribution of the psalms is displeasing, one may order things differently as he judges better, 23 but by all means taking care that every week the psalter in its integral number of 150 psalms is sung, and that on Sunday the cycle always begins anew at Vigils.  24 For those monks show themselves sluggish in devotion to their service who sing less than the psalter with the customary canticles in the course of a week: 25 thus we read that our holy Fathers strenuously achieved in a single day what we, tepid as we are, take a whole week to render.

  22 Hoc praecipue commonentes ut, si cui forte haec distributio psalmorum displicuerit, ordinet si melius aliter iudicaverit, 23 dum omnimodis id adtendat ut omni hebdomada psalterium ex integro  numero centum quinquaginta psalmorum psallantur, et dominico die semper a caput reprehendatur ad vigilias. 24 Quia nimis inertem devotionis suae servitium ostendunt monachi qui minus a psalterio cum canticis consuetudinariis per septimanae circulum psallunt, 25 dum quando legamus sanctos patres nostros uno die hoc strenue implesse, quod nos tepidi utinam septimana integra persolvamus.

Feb 24 (or 25);  June 26;  Oct 26

(RM 47:5-6, 8)

CHAPTER 19:  THE DISCIPLINE OF CHANTING PSALMS

XIX  DE DISCIPLINA PSALLENDI

 1 We believe that the Divine Presence is everywhere, and the eyes of the Lord in every place look upon the good and the evil.  (Prov 15:3).  2 We especially believe this without any doubt when we are assisting at the Work of God.

1 Ubique credimus divinam esse praesentiam et oculos Domini in omni loco speculari bonos et malos, 2 maxime tamen hoc sine aliqua dubitatione credamus cum ad opus divinum assistimus.

 3 Therefore let us always remember what the prophet says:  Serve the Lord in fear (Ps 2:11), and again, 4 Chant psalms wisely (Ps 46:8); 5 and, In the presence of the angels I will chant psalms to you (Ps 137:1).  6 Therefore let us consider how we ought to behave in the presence of the Holy One and His angels, 7 and thus stand to chant psalms in such a way that our mind and voice are in concord with each other.

3 Ideo semper memores simus quod ait propheta: Servite Domino in timore, 4 et iterum: Psallite sapienter, 5 et: In conspectu angelorum psallam tibi. 6 Ergo consideremus qualiter oporteat in conspectu divinitatis et angelorum eius esse, 7 et sic stemus ad psallendum ut mens nostra concordet voci nostrae.

 

 

Feb 25 (or 26);  June 27;  Oct 27

(RM 48:1-2, 5, 10)

CHAPTER 20, REVERENCE IN PRAYER

XX  DE REVERENTIA ORATIONIS

 1 If when we wish to request something of powerful men we do not presume to do so except with humility and reverence, 2 how much more ought we to offer supplications to the universal Lord and God in all humility and purity of devotion?  3 And we know it is not on account of our wordiness that we are heard, but rather through purity of heart and tears of compunction.  4 And therefore prayer ought to be brief and pure, unless it happens to be prolonged by a sentiment inspired by divine grace.  5 In community, however, prayer should always be brief; and at the signal given by the superior all should rise together.

1 Si, cum hominibus potentibus volumus aliqua suggerere, non praesumimus nisi cum humilitate et reverentia, 2 quanto magis Domino Deo universorum cum omni humilitate et puritatis devotione supplicandum est. 3 Et non in multiloquio, sed in puritate cordis  et compunctione lacrimarum nos exaudiri sciamus. 4 Et ideo brevis debet esse et pura oratio, nisi forte ex affectu inspirationis divinae gratiae protendatur. 5 In conventu tamen omnino brevietur oratio, et facto signo a priore omnes pariter surgant.

 

 

Feb 26 (or 25);  June 28;  Oct 28

(RM 11:4, 14, 27)

CHAPTER 21:  THE DEANS OF THE MONASTERY

XXI  DE DECANIS MONASTERII

 1 If the community is large, there should be chosen from it brothers of good reputation and a holy way of life to be appointed deans:  2 They are to carefully oversee their deaneries in everything according to the commandments of God and the precepts of their abbot.  3 The ones chosen deans should be those with whom the abbot may confidently share his burdens:  4 thus they should not be chosen according to the order of seniority, but rather for the merit of their lives and their wise teaching.

  1 Si maior fuerit congregatio, eligantur de ipsis fratres boni testimonii et sanctae conversationis, et constituantur decani, 2 qui sollicitudinem gerant super decanias suas in omnibus secundum mandata Dei et praecepta abbatis sui. 3 Qui decani tales eligantur in quibus securus abbas partiat onera sua, 4 et non eligantur per ordinem, sed secundum vitae meritum et sapientiae doctrinam.

 5 Should any of these deans become inflated with pride and be found to have acted reprehensibly; if, having been corrected once, twice, and even a third time, he refuses to amend, let him be deposed 6 and in his place there should be substituted another who is worthy.  7 And concerning the Prior we establish that the same procedure is to be followed.

  5 Quique decani, si ex eis aliqua forte quis inflatus superbia repertus fuerit reprehensibilis, correptus semel et iterum atque tertio si emendare noluerit, deiciatur, 6 et alter in loco eius qui dignus est surrogetur. 7 Et de praeposito eadem constituimus.

 

 

Feb 27 (or 28);  June 29;  Oct 29

(RM 29:ti, 2-4; 11:109-114)

CHAPTER 22:  HOW THE MONKS ARE TO SLEEP

XXII  QUOMODO DORMIANT MONACHI

 1 Each is to sleep in a separate bed 2 They are to receive bedding appropriate to their way of life, according to the abbot’s dispensation.  3 If possible, all should sleep in one place; but if their large numbers do not permit this they should sleep by tens or twenties with the seniors who are charged to watch over them. 4 A lamp should burn constantly in this room until morning.

1 Singuli per singula lecta dormiant. 2 Lectisternia pro modo conversationis secundum dispensationem abbatis sui accipiant. 3 Si potest fieri omnes in uno loco dormiant; sin autem multitudo non sinit, deni aut viceni cum senioribus qui super eos solliciti sint pausent. 4 Candela iugiter in eadem cella ardeat usque mane.

 5 They are to sleep clothed and girded with belts or cords, but they should not have their knives at their sides while sleeping lest they wound themselves in their sleep; 6 and thus monks will always be prepared when the signal is given to rise without delay, and to compete with one another (Rom 12:10) in hastening to the Work of God with all gravity and modesty.  7 The younger brothers should not have their beds next to each other, but interspersed among those of the seniors.  8 And upon arising for the Work of God they should quietly encourage one another, on account of the excuses which the sleepy tend to make.

5 Vestiti dormiant et cincti cingellis aut funibus, ut cultellos suos ad latus suum non habeant dum dormiunt, ne forte per somnum vulnerent dormientem; 6 et ut parati sint monachi semper et, facto signo absque mora surgentes, festinent invicem se praevenire ad opus Dei, cum omni tamen gravitate et modestia. 7 Adulescentiores fratres iuxta se non habeant lectos, sed permixti cum senioribus. 8 Surgentes vero ad opus Dei invicem se moderate cohortentur propter somnulentorum excusationes.

 

 

Feb 28 (or 29);  June 30;  Oct 30

(RM 12:1-3, 5)

CHAPTER 23: EXCOMMUNICATION FOR FAULTS

XXIII  DE EXCOMMUNICATIONE CULPARUM

 1 If any brother is found to be contumacious, or disobedient, or proud, or a murmurer, or in any way has contempt for the Holy Rule and the precepts of his seniors, 2 let him, according to Our Lord’s precept, be admonished once or twice in private by his seniors (cf. Matt 18:15-16).  3 If he does not amend he should be publicly  rebuked in the presence of all 4 If he still refuses to be corrected, he should (provided he understands what this penalty signifies) be subjected to excommunication: 5 however, if he lacks such understanding he should undergo corporal punishment.

1 Si quis frater contumax aut inoboediens aut superbus aut murmurans vel in aliquo contrarius exsistens sanctae regulae et praeceptis seniorum suorum contemptor repertus fuerit, 2 hic secundum Domini nostri praeceptum admoneatur semel et secundo secrete a senioribus suis. 3 Si non emendaverit, obiurgetur publice coram omnibus. 4 Si vero neque sic correxerit, si intellegit qualis poena sit, excommunicationi subiaceat; 5 sin autem improbus est, vindictae corporali subdatur.

 

 

Mar 1;  July 1;  Oct 31

(RM 12:4-7; 13:50-67)

CHAPTER 24, ON THE DEGREES OF EXCOMMUNICATION

XXIV  QUALIS DEBET ESSE MODUS EXCOMMUNICATIONIS

 1 It is the degree of the fault which should serve as the measure of excommunication or discipline - 2 the degree of which fault is to be judged by the abbot.

  1 Secundum modum culpae, et excommunicationis vel disciplinae mensura debet extendi; 2 qui culparum modus in abbatis pendat iudicio.

 3 If any brother is found guilty of less serious faults he is to be deprived only of participation in the common table 4 For one deprived of table-fellowship this shall be the norm: in the oratory he is to intone neither psalm nor refrain, nor may he recite a lesson until he has made satisfaction 5 He is to receive his meals alone after the meal of the brothers.  6 Thus if, for example, the brothers eat at the sixth hour, this brother is to eat at the ninth hour;  if they eat at the ninth hour, he is to eat at sundown, 7 until by proper satisfaction he obtains pardon.

  3 Si quis tamen frater in levioribus culpis invenitur, a mensae participatione privetur. 4 Privati autem a mensae consortio ista erit ratio ut in oratorio psalmum aut antiphonam non imponat, neque lectionem recitet, usque ad satisfactionem. 5 Refectionem autem cibi post fratrum refectionem solus accipiat, 6 ut, si verbi gratia fratres reficiunt sexta hora, ille frater nona, si fratres nona, ille vespera, 7 usque dum satisfactione congrua veniam consequatur.

 

 

Mar 2;  July 2;  Nov 1

(RM 13:41-53)

CHAPTER 25:  MORE SERIOUS FAULTS

XXV  DE GRAVIORIBUS CULPIS

 1 But that brother who is guilty of a more serious fault is to be suspended both from the common table and from the oratory.  2 None of the brothers may associate with him or engage him in conversation. 3 Laboring in solitude at the work enjoined on him, persisting in the sorrow of penitence, he is to consider that dreadful sentence of the apostle who says:  4 such a man is handed over for the destruction of the flesh, so that the spirit may be saved on the day of the Lord (1 Cor 5:5) 5 And his meals are to be taken alone, in the measure and at the hour the abbot considers best for him: 6 he may not be blessed by any who pass by, nor may the food be blessed that is given to him.

1 Is autem frater qui gravioris culpae noxa tenetur suspendatur a mensa, simul ab oratorio. 2 Nullus ei fratrum in nullo iungatur consortio nec in colloquio. 3 Solus sit ad opus sibi iniunctum, persistens in paenitentiae luctu, sciens illam terribilem apostoli sententiam dicentis 4 traditum eiusmodi hominem in interitum carnis, ut spiritus salvus sit in die Domini. 5 Cibi autem refectionem solus percipiat, mensura vel hora qua praeviderit abbas ei competere; 6 nec a quoquam benedicatur transeunte nec cibum quod ei datur.

 

 

Mar 3;  July 3;  Nov 2

(RM 13:54-56)

CHAPTER 26:  THOSE WHO, WITHOUT PERMISSION, ASSOCIATE WITH THE EXCOMMUNICATED

XXVI  DE HIS QUI SINE IUSSIONE IUNGUNT SE EXCOMMUNICATIS

 1 If a brother presumes without permission from the abbot to associate in any way with an excommunicated brother, or to speak with him, or to send him a message, 2 he will incur the same kind of punishment of excommunication.

  1 Si quis frater praesumpserit sine iussione abbatis fratri excommunicato quolibet modo se iungere aut loqui cum eo vel mandatum ei dirigere, 2 similem sortiatur excommunicationis vindictam.

 

 

Mar 4;  July 4;  Nov 3

(RM 14:7-8, 12; 15:26)

CHAPTER 27:  THE KIND OF SOLICITUDE THE ABBOT SHOULD HAVE FOR THE EXCOMMUNICATED

XXVII  QUALITER DEBEAT ABBAS SOLLICITUS ESSE CIRCA EXCOMMUNICATOS

   

 1 It is with all solicitude that the abbot should care for delinquent brothers, for it is not the healthy who have need of a physician, but those who are sick  (Matt 9:12).  2 And thus he should in every way act as a wise physician, sending senpectae, that is older and wise brothers, 3 who can, as it were in secret, console the wavering brother and convince him to make humble satisfaction, thus comforting him, lest he be devoured by excessive sorrow (2 Cor 2:7); 4 rather, as the apostle also says, Let love towards him be intensified (2 Cor 2:8) and let all pray for him

1 Omni sollicitudine curam gerat abbas circa delinquentes fratres, quia non est opus sanis medicus sed male habentibus. 2 Et ideo uti debet omni modo ut sapiens medicus, immittere senpectas, id est seniores sapientes fratres, 3 qui quasi secrete consolentur fratrem fluctuantem et provocent ad humilitatis satisfactionem et consolentur eum ne abundantiori tristitia absorbeatur, 4 sed, sicut ait item apostolus, confirmetur in eo caritas et oretur pro eo ab omnibus.

 5 With the greatest possible solicitude the abbot should hasten to employ all wisdom and diligence so as not to lose any one of the sheep entrusted to him.  6 For he should know that he has undertaken to care for weak souls, not to exercise tyranny over the strong; 7 and he ought to fear the threat of the prophet in which God says:  What you saw to be fat you took for youselves, and what was injured you cast away (Ezek 34:10,4-6) 8 And he should imitate the loving example of the good shepherd, who, leaving the ninety-nine sheep on the mountains, went to seek the one which had lost its way: 9 its weakness inspired such compassion that He deigned to place it on His own sacred shoulders and thus carry it back to the flock (Luke 15:5).

   5 Magnopere enim debet sollicitudinem gerere abbas et omni sagacitate et industria currere, ne aliquam de ovibus sibi creditis perdat. 6 Noverit enim se infirmarum curam suscepisse animarum, non super sanas tyrannidem; 7 et metuat prophetae comminationem per quam dicit Deus: Quod crassum videbatis assumebatis et quod debile erat proiciebatis. 8 Et pastoris boni pium imitetur exemplum, qui, relictis nonaginta novem ovibus in montibus, abiit unam ovem quae erraverat quaerere; 9 cuius infirmitati in tantum compassus est, ut eam in sacris humeris suis dignaretur imponere et sic reportare ad gregem.

 

 

Mar 5;  July 5;  Nov 4

(RM 13:68-73)

CHAPTER 28:  THOSE WHO,  DESPITE FREQUENT CORRECTION, DO NOT AMEND

XXVIII  DE HIS QUI SAEPIUS CORREPTI EMENDARE NOLUERINT

 1 If a brother who is frequently corrected for some fault, or even excommunicated, does not amend, he should receive a more severe correcion: that is, let the punishment of beatings be administered to him.  2 If he then does not correct himself, or even (may it never happen!), inflamed with pride, he wishes to defend his actions, then the abbot should act as a wise physician: 3 if he has applied compresses and the ointment of his admonitions, the medicine of the Sacred Scriptures, and ultimately the cautery of excommunication or strokes of the rod; 4 and if he still sees that his labors are unavailing, he should add what is even greater - his prayers and those of all the brothers for him, 5 that the Lord who is can do all things may effect the healing of the sick brother.

  1 Si quis frater frequenter correptus pro qualibet culpa, si etiam excommunicatus non emendaverit, acrior ei accedat correptio, id est ut verberum vindicta in eum procedant. 2 Quod si nec ita correxerit, aut forte‑‑ quod absit‑‑ in superbia elatus etiam defendere voluerit opera sua, tunc abbas faciat quod sapiens medicus: 3 si exhibuit fomenta, si unguenta adhortationum, si medicamina scripturarum divinarum, si ad ultimum ustionem excommunicationis vel plagarum virgae, 4 et iam si viderit nihil suam praevalere industriam, adhibeat etiam ‑ quod maius est ‑ suam et  omnium fratrum pro eo orationem, 5 ut Dominus qui omnia potest operetur salutem circa infirmum fratrem.

 6 But if even by this means he is not healed, then the abbot may use the knife for amputation, as the apostle says:  Banish the evil one from you (1 Cor 5:13), and again:  7If the unfaithful one departs, let him depart (1 Cor 7:15), 8 lest one diseased sheep infect the whole flock.

  6 Quod si nec isto modo sanatus fuerit, tunc iam utatur abbas ferro abscisionis, ut ait apostolus: Auferte malum ex vobis, 7 et iterum: Infidelis, si discedit, discedat, 8 ne una ovis morbida omnem gregem contagiet.

 

 

Mar 6;  July 6;  Nov 5

(RM 64:1-4)

CHAPTER 29:  WHETHER BROTHERS WHO LEAVE THE MONASTERY MAY BE READMITTED

XXIX  SI DEBEANT FRATRES EXEUNTES DE MONASTERIO ITERUM RECIPI

 1 If a brother who through his own evil action departs from the monastery, then wishes to return, he should first promise the complete amendment of that which caused his departure.  2 Then he is to be received back in the lowest place, so that in this way his humility may be tried. 3 If he should again depart, he may be received back up to the third time; but after this he must know that all possibility of return will be denied him.

1 Frater qui proprio vitio egreditur de monasterio, si reverti voluerit, spondeat prius omnem emendationem pro quo egressus est, 2 et sic in ultimo gradu recipiatur, ut ex hoc eius humilitas comprobetur. 3 Quod si denuo exierit, usque tertio ita recipiatur, iam postea sciens omnem sibi reversionis aditum denegari.

 

 

Mar 7;  July 7;  Nov 6

(RM 14:79-86)

CHAPTER 30:  HOW CHILDREN OF TENDER YEARS ARE TO BE CORRECTED

XXX  DE PUERIS MINORI AETATE, QUALITER CORRIPIANTUR

 1 Every age and intellectual capacity should receive the measure proper to it 2 Thus with regard to boys or adolescents or those who lack the ability to understand the significance of the penalty of excommunication, 3 when these commit faults they are to be afflicted with severe fasting or chastised with sharp strokes so they may be healed.

1 Omnis aetas vel intellectus proprias debet habere mensuras. 2 Ideoque, quotiens pueri vel adulescentiores aetate, aut qui minus intellegere possunt quanta poena sit excommunicationis, 3 hi tales dum delinquunt, aut ieiuniis nimiis affligantur aut acris verberibus coerceantur, ut sanentur.

 

 

Mar 8;  July 8;  Nov 7

(RM 16:27-37, 62-66)

CHAPTER 31: THE QUALITIES OF THE MONASTERY CELLARER

XXXI  DE CELLARARIO MONASTERII, QUALIS SIT

 1 As monastery cellerar there should be chosen from the community one who is wise, of mature character, temperate, not an excessive eater, not haughty, not turbulent, not harmful, not sluggish, not wasteful, 2 but God-fearing; one who can act as a father to the whole community.  3 He is to have charge of everything; 4 he is to do nothing without an order from the abbot 5 He is to keep custody over his orders; 6 he is not to sadden the brothers.  7 If one of the brothers happens to request something unreasonably, he is not to treat him with disdain and thus sadden him, rather he must reasonably and with humility deny the bad request. 8 He is to keep custody over his own soul, remembering always that apostolic saying: he who has ministered well acquires a good standing for himself (1 Tim 3:13).

1 Cellararius monasterii eligatur de congregatione, sapiens, maturis moribus, sobrius, non multum edax, non elatus, non turbulentus, non iniuriosus, non tardus, non prodigus, 2 sed timens Deum; qui omni congregationi sit sicut pater. 3 Curam gerat de omnibus; 4 sine iussione abbatis nihil faciat. 5 Quae iubentur custodiat; 6 fratres non contristet. 7 Si quis frater ab eo forte aliqua irrationabiliter postulat, non spernendo eum contristet, sed  rationabiliter cum humilitate male petenti deneget. 8 Animam suam custodiat, memor semper illud apostolicum quia qui bene ministraverit gradum bonum sibi acquirit.

 9 He is to care for the sick, for children, for guests, and for the poor with all solicitude, knowing without doubt that for all these he will have to give an account on the Day of Judgment (cf .Luke 16:2) 10 He is to look upon all the vessels and goods of the monastery as though they were the sacred vessels of the altar.  11 He is not to neglect anything.  12 He is not to be avaritious, not wasteful, not be a squanderer of the monastery’s resources; rather he is to do everything in proper measure and according to the order of his abbot.

   9 Infirmorum, infantum, hospitum pauperumque cum omni sollicitudine curam gerat, sciens sine dubio quia pro his omnibus in die iudicii rationem redditurus est. 10 Omnia vasa monasterii cunctamque substantiam ac si altaris vasa sacrata conspiciat. 11 Nihil ducat neglegendum. 12 Neque avaritiae studeat, neque prodigus sit et stirpator substantiae monasterii, sed omnia mensurate faciat et secundum iussionem abbatis.

Mar 9;  July 9;  Nov 8

(RM 16:19, 27-37)

 13 Above all else he is to have humility: when he has nothing material to give to one who makes a request he is to offer at least a kind word, 14 as it is written:  A kind word is higher than the best gift (Sir 18:17).

   13 Humilitatem ante omnia habeat, et cui substantia non est quod tribuatur, sermo responsionis porrigatur bonus, 14 ut scriptum est: Sermo bonus super datum optimum.

 15 All that the abbot has entrusted to him he is to have in his care, and he is not to presume to do what has been forbidden him.  16 To the brothers he is to offer their alloted ration of food without condescension or delay, so that they are not scandalized, remembering what the Sacred Text says is merited by one who scandalizes one of these little ones (Matt 18:6).

   15 Omnia quae ei iniunxerit abbas, ipsa habeat sub cura sua; a quibus eum prohibuerit, non praesumat. 16 Fratribus constitutam annonam sine aliquo typho vel mora offerat, ut non scandalizentur, memor divini eloquii quid mereatur qui scandalizaverit unum de pusillis.

 17 If the community is large, helpers are to be given to him, thanks to whose assistance he may retain a peaceful soul while fulfilling the office committed to him.  18 Only at the appropriate hours are items for distribution to be distributed, or requested items to be requested; so that no one is perturbed or saddened in the house of God.

  17 Si congregatio maior fuerit, solacia ei dentur, a quibus adiutus et ipse aequo animo impleat officium sibi commissum. 18 Horis competentibus dentur quae danda sunt et petantur quae petenda sunt, 19 ut nemo perturbetur neque contristetur in domo Dei.

 

 

Mar 10;  July 10;  Nov 9

(RM 17:1, 5, 10-20)

CHAPTER 32, THE TOOLS and POSSESSIONS OF THE MONASTERY

XXXII  DE FERRAMENTIS VEL REBUS MONASTERII

 1 The abbot is to provide for the material goods of the monastery - that is tools, clothes, and any other thing - by means of brothers whose life and character he trusts; 2 and he is to consign to them the different items as he judges best, to be conserved and then collected after use.  3 Of these items the abbot is to keep a list, so that as the brothers are successively assigned to different tasks, he will know what he gives out and what he receives back.

1 Substantia monasterii in ferramentis vel vestibus seu quibuslibet rebus praevideat abbas fratres de quorum vita et moribus securus sit, 2 et eis singula, ut utile iudicaverit, consignet custodienda atque recolligenda. 3 Ex quibus abbas brevem teneat, ut dum sibi in ipsa assignata fratres vicissim succedunt, sciat quid dat aut quid recipit.

 4 If anyone treats the goods of the monastery improperly or negligently he is to be corrected; 5 if he does not amend, he is to be subjected to the discipline of the Rule.

4 Si quis autem sordide aut neglegenter res monasterii tractaverit, corripiatur; 5 si non emendaverit, disciplinae regulari subiaceat.

 

 

Mar 11;  July 11;  Nov 10

(RM 16:58; 82:16-27)

CHAPTER 33:  WHETHER MONKS SHOULD HAVE ANYTHING OF THEIR OWN

XXXIII  SI QUID DEBEANT MONACHI PROPRIUM HABERE

 1 Above all this vice is to be cut out by the roots from the monastery, 2 no one may presume to give or receive anything without the abbot’s order 3 nor to have anything as their own - not anything - neither book, writing-tablet, pen, nor anything at all 4 since it is not allowed that even their body or their will should remain subject to their own will: 5 rather, for all necessary things let them trust to the father of the monastery, since none of them is allowed to have anything which the abbot has not given or permitted.  6 All things are to be held in common by all, as it is written, so that no one may say or presume that anything is his own (Acts 4:32).

  1 Praecipue hoc vitium radicitus amputandum est de monasterio, 2 ne quis praesumat aliquid dare aut accipere sine iussione abbatis, 3 neque aliquid habere proprium, nullam omnino rem, neque codicem, neque tabulas, neque graphium, sed nihil omnino, 4 quippe quibus nec corpora sua nec voluntates licet habere in propria voluntate; 5 omnia vero necessaria a patre sperare monasterii, nec quicquam liceat habere quod abbas non dederit aut permiserit. 6 Omniaque omnium sint communia, ut scriptum est, ne quisquam suum aliquid dicat vel praesumat.

 7 But if anyone is found engaging in this most destructive vice he is to be admonished once or twice: 8 if he does not amend he is to be subjected to correction.

7 Quod si quisquam huic nequissimo vitio deprehensus fuerit delectari, admoneatur semel et iterum; 8 si non emendaverit, correptioni subiaceat.

 

 

 

 

Mar 12;  July 12;  Nov 11

(RM -) RAug 3

CHAPTER 34: WHETHER ALL SHOULD RECEIVE NECESSARY THINGS EQUALLY

XXXIV  SI OMNES AEQUALITER DEBEANT NECESSARIA ACCIPERE

 

 

 AS it is written:  Distribution was made to each one according to his need. (Acts 4:35).  2 We do not mean by this that there should be personal favoritism (may it never happen!) but rather that infirmities should be taken into consideration: 3 thus one who requires less should give thanks to God and be not saddend; 4 and one who requires more should be humbled because of his infirmity - not exalted by the mercy shown him, 5 and in this way all the members may be at peace.  6 Above all, the evil of murmuring must not appear for any reason, through any word or sign whatever: 7 if someone is found guilty of this is to be subjected to very severe discipline.

1 Sicut scriptum est: Dividebatur singulis prout cuique opus erat. 2 Ubi non dicimus ut personarum‑‑ quod absit‑‑ acceptio sit, sed infirmitatum consideratio; 3 ubi qui minus indiget agat Deo gratias et non contristetur, 4 qui vero plus indiget humilietur pro infirmitate, non extollatur pro misericordia; 5 et ita omnia membra erunt in pace. 6 Ante omnia, ne murmurationis malum pro qualicumque causa in aliquo qualicumque verbo vel significatione appareat; 7 quod si deprehensus fuerit, districtiori disciplinae subdatur.

 

 

Mar 13;  July 13;  Nov 12

(RM 18:1-12; 19:19-27; 16:39-40)

CHAPTER 35:  THE WEEKLY KITCHEN SERVERS

XXXV  DE SEPTIMANARIIS COQUINAE

 

 

 1 The brothers are to serve one another; thus no one is to be excused from kitchen duties unless he is ill, except in the case of one occupied with some matter of great importance: 2 for in this way great reward and love are acquired. 3 For the feeble, however, assistance is to be procured so they do not become discouraged; 4 indeed, all are to have assistance according to the size of the community and local conditions. 5 If the community is large, the cellarer is to be excused from kitchen service, together with any others who are occupied (as we have said) with matters of greater importance: 6 the rest are to serve one another in love.

   1 Fratres sibi invicem serviant, ut nullus excusetur a coquinae officio, nisi aut aegritudo, aut in causa gravis utilitatis quis occupatus fuerit, 2 quia exinde maior merces et caritas acquiritur. 3 Imbecillibus autem procurentur solacia, ut non cum tristitia hoc faciant; 4 sed habeant omnes solacia secundum modum congregationis aut positionem loci. 5 Si maior congregatio fuerit, cellararius excusetur a coquina, vel si qui, ut diximus, maioribus utilitatibus occupantur; 6 ceteri sibi sub caritate invicem serviant.

 7 The one completing his week is to do the cleaning on Saturday. 8 They are to wash the towels with which the brothers wipe their hands and feet. 9 Both the one who is finishing his service and the one about to begin are to wash the feet of all. 10 He is to return to the cellerar, clean and in good condition, the vessels used in his work; the cellarer is then to consign them to the one beginning his service, 11 so that he knows what he gives out and what he receives back.

   7 Egressurus de septimana sabbato munditias faciat. 8 Lintea cum quibus sibi fratres manus aut pedes tergunt lavent. 9 Pedes vero tam ipse qui egreditur quam ille qui intraturus est omnibus lavent. 10 Vasa ministerii sui munda et sana cellarario reconsignet; 11 qui cellararius item intranti consignet, ut sciat quod dat aut quod recipit.

Mar 14;  July 14;  Nov 13

(RM 25:3-7; 19:1-8)

 12 An hour before the meal the weekly servers are to receive, over and above the usual allowance, a drink and a piece of bread, 13 so that at meal time they may serve the brothers without murmuring or oppressive exertion.  14 On solemn days, however, they are to wait until after the dismissal.

  12 Septimanarii autem ante unam horam refectionis accipiant super statutam annonam singulas biberes et panem, 13 ut hora refectionis sine murmuratione et gravi labore serviant fratribus suis. 14 In diebus tamen sollemnibus usque ad missas sustineant.

 15 On Sunday as soon as Lauds has ended, both those beginning and those completing their week shall bow before the knees of all, asking for their prayers.  16 The one ending his week is to say this verse:  Blessed are you, Lord God, who have helped me and consoled me (Dan 3:52; Ps 86:17); 17 and having said this three times, the one ending his service is to receive the blessing.  The one beginning his service then continues, saying:  O God, come to my assistance; O Lord, make haste to help me (Ps 70:2), 18 and when this has been repeated three times by all, and having then received the blessing, he is to begin his service.

 15 Intrantes et exeuntes hebdomadarii in oratorio mox matutinis finitis dominica omnibus genibus provolvantur postulantes pro se orari. 16 Egrediens autem de septimana dicat hunc versum: Benedictus es, Domine Deus, qui adiuvasti me et consolatus es me 17 quo dicto tertio accepta benedictione egrediens, subsequatur ingrediens et dicat: Deus in adiutorium meum intende, Domine ad adiuvandum me festina, 18 et hoc idem tertio repetatur ab omnibus et accepta benedictione ingrediatur.

CHAPTER 36:  THE SICK BROTHERS

 

Mar 15;  July 15;  Nov 14

(RM 69 & 70) RBas 36; RPach

CHAPTER 36:  THE SICK BROTHERS

XXXVI  DE INFIRMIS FRATRIBUS

 

 

 CARE of the sick must rank before and above everything, so that they may truly be served as Christ Himself, 2 for He said:  I was sick and you visited me (Matt 25:36) 3 and, What you did for one of these who are least, you did for me (Matt 25:40). 4 But let the sick are themselves to consider that they are served out of honor for God, and they are not to sadden their brothers who serve them with superfluous demands; 5 Yet they are to be patiently borne with, because from such as these a more abundant reward is acquired. 6 The abbot shall therefore exercise the greatest care that they not suffer any neglect.

  1 Infirmorum cura ante omnia et super omnia adhibenda est, ut sicut revera Christo ita eis serviatur, 2 quia ipse dixit: Infirmus fui et visitastis me, 3 et: Quod fecistis uni de his minimis mihi fecistis. 4 Sed et ipsi infirmi considerent in honorem Dei sibi servire, et non superfluitate sua contristent fratres suos servientes sibi; 5 qui tamen patienter portandi sunt, quia de talibus copiosior merces acquiritur. 6 Ergo cura maxima sit abbati ne aliquam neglegentiam patiantur.

 7 These brothers who are sick are to be assigned a separate room and a God-fearing attendant who is also diligent and solicitous. 8 Baths may be offered the sick whenever this is helpful, but those who are healthy, especially the young are to be allowed this less frequently. 9 Additionally, the sick who are very weak may be allowed to eat meat to recover their strength; but when they are better, all are to abstain from meat as usual.

   7 Quibus fratribus infirmis sit cella super se deputata et servitor timens Deum et diligens ac sollicitus. 8 Balnearum usus infirmis quotiens expedit offeratur ‑ sanis autem et maxime iuvenibus tardius concedatur. 9 Sed et carnium esus infirmis omnino debilibus pro reparatione concedatur; at, ubi meliorati fuerunt, a carnibus more solito omnes abstineant.

 10 Moreover the abbot is to maintain the greatest care that that the sick are not neglected by the cellarers or attendants.  For he is responsible for whatever is lacking in his disciples.

   10 Curam autem maximam habeat abbas ne a cellarariis aut a servitoribus neglegantur infirmi. Et ipsum respicit quicquid a discipulis delinquitur.

 

 

Mar 16;  July 16;  Nov 15

(RM 28:19-26)

CHAPTER 37:  THE AGED AND CHILDREN

XXXVII  DE SENIBUS VEL INFANTIBUS

 

 

 1 Although human nature is of itself drawn towards compassion for these two ages - the aged and children - the authority of the Rule should also provide for them. 2 Their weakness should always be considered, and they are in no way required to adhere to the full rigor of the Rule concerning diet: 3 rather, caring consideration is to be shown them, and they are to anticipate the regular hours.

  1 Licet ipsa natura humana trahatur ad misericordiam in his aetatibus, senum videlicet et infantum, tamen et regulae auctoritas eis prospiciat. 2 Consideretur semper in eis imbecillitas et ullatenus eis districtio regulae teneatur in alimentis, 3 sed sit in eis pia consideratio et praeveniant horas canonicas.

 

 

Mar 17;  July 17;  Nov 16  Cas.In.4.17

(RM 24:14, 30, 40)

CHAPTER 38:  THE WEEKLY READER

XXXVIII  DE HEBDOMADARIO LECTORE

 

 

 1 At the brothers’ table there should always be reading, but this is not to be done carelessly by one who simply grabs for the book and reads; rather let the reader is to begin a whole week’s service  on Sunday. 2 The one who begins his service is to ask after Mass and Communion that all pray for him, that God may protect him from the spirit of pride: 3 and this verse is to be said three times in the oratory by all after the reader begins it:  O Lord, open my lips, and my mouth shall declare your praise (Ps 51:17); 4 and thus receiving the blessing he begins his service of reading.

   1 Mensis fratrum lectio deesse non debet, nec fortuito casu qui arripuerit codicem legere ibi, sed lecturus tota hebdomada dominica ingrediatur. 2 Qui ingrediens post missas et communionem petat ab omnibus pro se orari, ut avertat ab ipso Deus spiritum elationis, 3 et dicatur hic versus in oratorio tertio ab omnibus, ipso tamen incipiente: Domine, labia mea aperies, et os meum adnuntiabit laudem tuam; 4 et sic accepta benedictione ingrediatur ad legendum.

 5 And total silence is to be kept, so that no whispering or voice may be heard there except that of the reader alone.  6 With regard to things necessary for eating and drinking the brothers are to minister to one another in turn, so that no one need ask for anything: 7 If anything is wanted, it should be asked for by some audible sign rather than in words.Cas.In.4.17  8 No one is to presume there to ask any question about the reading or anything else, lest occasion be given (Eph 4:27; 1 Tim 5:4); 9 unless perhaps the superior wishes to briefly say something edifying.

   5 Et summum fiat silentium, ut nullius mussitatio vel vox nisi solius legentis ibi audiatur. 6 Quae vero necessaria sunt comedentibus et bibentibus sic sibi vicissim ministrent fratres ut nullus indigeat petere aliquid; 7 si quid tamen opus fuerit, sonitu cuiuscumque signi potius petatur quam voce. 8 Nec praesumat ibi aliquis de ipsa lectione aut aliunde quicquam requirere, ne detur occasio; 9 nisi forte prior pro aedificatione voluerit aliquid breviter dicere.

 10 However, the brother who is reader for the week is to receive mixed wine and water before he begins to read, on account of Holy Communion and so that it is not oppressive for him to continue his fast. 11 Afterwards he is to  dine with the weekly kitchen servers and attendants.

   10 Frater autem lector hebdomadarius accipiat mixtum priusquam incipiat legere, propter communionem sanctam, et ne forte grave sit ei ieiunium sustinere. 11 Postea autem cum coquinae hebdomadariis et servitoribus reficiat.

 11 The brothers, however, are not to read or sing according to their rank, but only those who edify the hearers.

   12 Fratres autem non per ordinem legant aut cantent, sed qui aedificant audientes.

 

 

Mar 18;  July 18;  Nov 17

(RM 26:3, 11-14)

CHAPTER 39:  THE MEASURE OF FOOD

XXXIX  DE MENSURA CIBUS

 

 

 1 We believe it will suffice for the daily meal, whether at the sixth or ninth hour, that there be on all tables two dishes of cooked food on account of the variety of illnesses: 2 so that he who is not be able to eat one may make his meal of the other. 3 Therefore two cooked dishes will suffice for all the brothers; and if there is any fruit or young vegetables, a third dish is be added. 4 A liberal pound of bread should suffice each day, whether there is only one meal or both lunch and dinner: 5 and if they are to have dinner, a third part of their pound is to be kept back by the cellarer, and returned to them at dinner.

1 Sufficere credimus ad refectionem cotidianam tam sextae quam nonae, omnibus mensis, cocta duo pulmentaria, propter diversorum infirmitatibus, 2 ut forte qui ex illo non potuerit edere ex alio reficiatur. 3 Ergo duo pulmentaria cocta fratribus omnibus sufficiant et, si fuerit unde poma aut nascentia leguminum, addatur et tertium. 4 Panis libra una propensa sufficiat in die, sive una sit refectio sive prandii et cenae: 5 quod si cenaturi sunt, de eadem libra tertia pars a cellarario servetur reddenda cenandis.

 6 If it happens that the work is heavier the abbot can choose to exercise his power, when expedient,  to add something, 7 provided that before all else overindulgence is avoided, and that no monk suffers indigestion. 8 For nothing is more contrary to all things Christian than overindulgence, 9 as Our Lord says:  See that your hearts are not weighed down through overindulgence (Luke 21:34)

   6 Quod si labor forte factus fuerit maior, in arbitrio et potestate abbatis erit, si expediat, aliquid augere, 7 remota prae omnibus crapula et ut numquam surripiat monacho indigeries, 8 quia nihil sic contrarium est omni christiano quomodo crapula, 9 sicut ait Dominus noster: Videte ne graventur corda vestra crapula.

   10 To children of immature years the same quantity should not be given: instead, they should receive less than their elders, frugality being observed in all matters.

  10 Pueris vero minori aetate non eadem servetur quantitas, sed minor quam maioribus, servata in omnibus parcitate.

 11 But all are to abstain from eating the flesh of four-footed animals, except the sick who are very weak.

   11 Carnium vero quadrupedum omnimodo ab omnibus abstineatur comestio, praeter omnino debiles aegrotos.

 

 

Mar 19;  July 19;  Nov 18

(RM 27:39, 43-47) RBas

CHAPTER 40: THE MEASURE OF DRINK

XL  DE MENSURA POTUS

 

 

 1 Everyone has his proper gift from God: one this, another that (1 Cor 7:7); 2 and it is therefore with some reluctance that we fix the measure for another. 3 However, taking into account the weakness of some, we believe that a hemina of wine for each will suffice each day.  4 But those to whom God gives the strength to abstain should know that they will earn their proper reward.

1 Unusquisque proprium habet donum ex Deo, alius sic, alius vero sic; 2 et ideo cum aliqua scrupulositate a nobis mensura victus aliorum constituitur. 3 Tamen infirmorum contuentes imbecillitatem, credimus heminam vini per singulos sufficere per diem. 4 Quibus autem donat Deus tolerantiam abstinentiae, propriam se habituros mercedem sciant.

 5 If local necessity, or the work, or the heat of summer suggest that more is advisable, the matter rests with the will of the superior, care being taken in everything that satiety or drunkenness not sneak in. 6 Even though we read that wine is certainly not for monks, yet, since in our days monks cannot be persuaded of this we must at least agree not to drink to satiety, but frugally, 7 for wine makes even the wise fall away (Sir 19:2).

   5 Quod si aut loci necessitas vel labor aut ardor aestatis amplius poposcerit, in arbitrio prioris consistat, considerans in omnibus ne surrepat satietas aut ebrietas. 6 Licet legamus vinum omnino monachorum non esse, sed quia nostris temporibus id monachis persuaderi non potest, saltem vel hoc consentiamus ut non usque ad satietatem bibamus, sed parcius, 7 quia vinum apostatare facit etiam sapientes.

 8 But where local necessities are such that even the above-mentioned measure cannot be supplied, and instead there is much less or nothing at all, those who dwell there are to bless God and not murmur. 9 This we admonish above everything else: that they refrain from murmuring.

   8 Ubi autem necessitas loci exposcit ut nec suprascripta mensura inveniri possit, sed multo minus aut ex toto nihil, benedicant Deum qui ibi habitant et non murmurent. 9 Hoc ante omnia admonentes ut absque murmurationibus sint.

 

 

Mar 20;  July 20;  Nov 19

(RM 28:1-2, 8, 37)

CHAPTER 41:  AT WHAT HOURS THE BROTHERS ARE TO TAKE THEIR MEALS

XLI  QUIBUS HORIS OPORTET REFICERE FRATRES

 1 From holy Easter until Pentecost the brothers are to take their meal at the sixth hour and in the evening eat supper.  2 However, from Pentecost throughout the summer if the monks do not have field labor and are not troubled by excessive heat, they are to fast on Wednesdays and Fridays until the ninth hour, 3 and on other days eat lunch at the sixth hour: 4 lunch at the sixth hour is to be maintained if they have work in the fields or if the summer heat is excessive, and it up to the abbot to provide for this. 5 And he is similarly to adjust and dispose everything so that souls may be saved and the brothers may perform their activities without any justifiable murmuring.

1 A sancto Pascha usque Pentecosten, ad sextam reficiant fratres et sera cenent. 2 A Pentecosten autem, tota aestate, si labores agrorum non habent monachi aut nimietas aestatis non perturbat, quarta et sexta feria ieiunent usque ad nonam; 3 reliquis diebus ad sextam prandeant; 4 quam prandii sextam, si operis in agris habuerint aut aestatis fervor nimius fuerit, continuanda erit et in abbatis sit providentia. 5 Et sic omnia temperet atque disponat qualiter et animae salventur et quod faciunt fratres absque iusta murmuratione faciant.

 6 From September thirteenth until the beginning of Lent the meal is always to be at the ninth hour. 7 From Lent until Easter, however, they are to have their meal just before Vespers: 8 but Vespers is thus to be celebrated in such a way that they do not need lamp-light while eating; instead everything is to be completed by daylight. 9 Indeed, in all seasons the hour for dinner or for the meal is to be adjusted so that everything can be done while there is still light.

   6 Ab idus autem Septembres usque caput quadragesimae, ad nonam semper reficiant. 7 In quadragesima vero usque in Pascha, ad vesperam reficiant; 8 ipsa tamen vespera sic agatur ut lumen lucernae non indigeant reficientes, sed luce adhuc diei omnia consummentur. 9 Sed et omni tempore, sive cena sive refectionis hora sic temperetur ut luce fiant omnia.

 

 

Mar 21;  July 21;  Nov 20

(RM 30:11, 17, 19-20)

CHAPTER 42:  NO ONE IS TO SPEAK AFTER COMPLINE

XLII  UT POST COMPLETORIUM NEMO LOQUATUR

 1 At all times silence is to be studiously kept by monks, especially during the hours of night.  2 And this is to be the case in all seasons, whether fast days or a days with a noon meal: 3 if it is a day with a noon meal, as soon as they have risen from dinner all are to be seated together and someone is to read from the Conferences or Lives of the Fathers, or something else which will edfy the hearers; 4 but not from the Heptateuch or Kings, since it is not helpful for those of weak understanding to hear those parts of Scripture at that hour: they should be read at other hours.

1 Omni tempore silentium debent studere monachi, maxime tamen nocturnis horis. 2 Et ideo omni tempore, sive ieiunii sive prandii: 3 si tempus fuerit prandii, mox surrexerint a cena, sedeant omnes in unum et legat unus Collationes vel Vitas Patrum aut certe aliud quod aedificet audientes, 4 non autem Heptateuchum aut Regum, quia infirmis intellectibus non erit utile illa hora hanc scripturam audire, aliis vero horis legantur.

 5 If it is a fast-day, then after a brief interval following the saying of Vespers they are to gather for the reading of the Conferences as we have said. 6 And having read five or four pages, as the hour permits, 7 all are to gather during the interval provided by this reading, even those occupied in some assigned project: 8 when all have gathered together they are to say Compline; and when they go out from Compline no one is allowed to say anything further to anyone; 9 but if anyone is found evading this rule concerning restraint of speech he is to be severely punished, 10 unless the necessities of guests supervened or the abbot gave someone a command: 11 but even this is to be done with the greatest seriousness and proper moderation.

   5 Si autem ieiunii dies fuerit, dicta vespera parvo intervallo mox accedant ad lectionem Collationum, ut diximus. 6 Et lectis quattuor aut quinque foliis vel quantum hora permittit, 7 omnibus in unum occurrentibus per hanc moram lectionis, si qui forte in assignato sibi commisso fuit occupatus, 8 omnes ergo in unum positi compleant et, exeuntes a completoriis, nulla sit licentia denuo cuiquam loqui aliquid - 9 quod si inventus fuerit quisquam praevaricare hanc taciturnitatis regulam, gravi vindictae subiaceat - 10 excepto si necessitas hospitum supervenerit aut forte abbas alicui aliquid iusserit, 11 quod tamen et ipsud cum summa gravitate et moderatione honestissima fiat.

 

 

Mar 22;  July 22;  Nov 21

(RM 54:1-2,; 73:2-6)

CHAPTER 43, THOSE WHO ARRIVE LATE AT THE WORK OF GOD OR AT TABLE

XLIII  DE HIS QUI AD OPUS DEI VEL AD MENSAM TARDE OCCURRUNT

 

 

 1 At the hour for the Divine Office as soon as the signal is heard, he is to lay aside everything he is doing with his hands and hasten with all speed, 2 and yet seriously, so that no occasion is provided for ridiculing. 3 Thus nothing is to be preferred to the Work of God.

  1 Ad horam divini officii, mox auditus fuerit signus, relictis omnibus quaelibet fuerint in manibus, summa cum festinatione curratur, 2 cum gravitate tamen, ut non scurrilitas inveniat fomitem. 3 Ergo nihil operi Dei praeponatur.

   4 If anyone arrives at Vigils after the Gloria of Psalm Ninety-Four (which for this reason we wish to be said quite slowly and deliberately), he is not to stand in his usual rank in choir, 5 but last of all or in the place set apart by the abbot for the negligent, so that they may be seen by him and by all 6 until at the completion of the Work of God they make penance by public satisfaction

  4 Quod si quis in nocturnis vigiliis post gloriam psalmi nonagesimi quarti, quem propter hoc omnino subtrahendo et morose volumus dici, occurrerit, non stet in ordine suo in choro, 5 sed ultimus omnium stet aut in loco quem talibus neglegentibus seorsum constituerit abbas, ut videantur ab ipso vel ab omnibus, 6 usque dum completo opere Dei publica satisfactione paeniteat.

 7 The reason we have judged that they should stand in the last place or apart is so that, being seen by all, they will amend out of shame: 8 for if they remained outside the oratory there might be some who would go back to bed and sleep; or else sit outside and spend their time in idle story-telling and give occasion to the evil one (Eph 4:27; 1 Tim 5:14). 9 Instead they are to come in, so that they do not lose everything and may amend for the future.

  7 Ideo autem eos in ultimo aut seorsum iudicavimus debere stare ut, visi ab omnibus, vel pro ipsa verecundia sua emendent; 8 nam, si foris oratorium remaneant, erit forte talis qui se aut recollocet et dormit, aut certe sedit sibi foris vel fabulis vacat, et datur occasio maligno; 9 sed ingrediantur intus, ut nec totum perdant et de reliquo emendent.

 10 But at the day hours, those who do not arrive at the Work of God until after the verse and the gloria of the first psalm which is said after the verse, must stand, as was said above, in the last place: 11 nor may they presume to join the choir in psalmody until they have made satisfaction, unless the abbot permits it by giving his pardon:12 but even so, satisfaction is to be made for this.

   10 Diurnis autem horis, qui ad opus Dei post versum et gloriam primi psalmi qui post versum dicitur non occurrerit, lege qua supra diximus in ultimo stent, 11 nec praesumant sociari choro psallentium usque ad satisfactionem, nisi forte abbas licentiam dederit remissione sua, 12 ita tamen ut satisfaciat reus ex hoc.

Mar 23;  July 23;  Nov 22

(RM 73:8-10)

 13 But if at table someone has not arrived before the verse, so that all may together say the verse, pray, and sit down at table; 14 he who through his own negligence or fault has not arrived is to be corrected once or twice: 15 If after this he does not amend, he will not be permitted to share the common table; 16 rather he is to be sequestered from the company of all to eat alone; and his portion of wine is to be withheld from him until he makes satisfaction and amends. 17 And the same is to be undergone by anyone who is not present at the verse which is said after meals.

   13 Ad mensam autem qui ante versu non occurrerit, ut simul omnes dicant versu et orent et sub uno omnes accedant ad mensam, 14 qui per neglegentiam suam aut vitio non occurrerit, usque secunda vice  pro hoc corripiatur; 15 si denuo non emendaverit, non permittatur ad mensae communis participationem, 16 sed sequestratus a consortio omnium reficiat solus, sublata ei portione sua vinum, usque ad satisfactionem et emendationem. 17 Similiter autem patiatur qui et ad illum versum non fuerit praesens qui post cibum dicitur.

 18 And no one may presume to take any food or drink before or after the appointed hour; 19 if, however, someone is offered something by the superior and refuses it, and then afterwards desires what he had rejected or something else, he is to receive nothing whatever until he has made suitable amends.

   18 Et ne quis praesumat ante statutam horam vel postea quicquam cibi aut potus praesumere; 19 sed et cui offertur aliquid a priore et accipere renuit, hora qua desideraverit hoc quod prius recusavit aut aliud, omnino nihil percipiat usque ad emendationem congruam.

 

 

Mar 24;  July 24;  Nov 23

(RM 14:17, 20-24; 13:60-61)

CHAPTER 44: THOSE WHO ARE EXCOMMUNICATED: HOW THEY ARE TO MAKE SATISFACTION

XLIV  DE HIS QUI EXCOMMUNICANTUR, QUOMODO SATISFACIANT

 1 He who for more serious faults has been excommunicated from both the oratory and the table is, at the end of the hour for the celebration of  the Work of God, to cast himself prostrate before the entrance to the oratory, saying nothing: 2 without asking anything, he is to lie face down, prone on the ground at the feet of all as they leave the oratory; 3 and he is to do this until the abbot judges that satisfaction has been made. 4 When he then receives the abbot’s order, he is to prostrate himself first at abbot’s feet, then at the feet of all so that they may pray for him. 5 And then, if the abbot so orders, he may be received back into choir, but in the rank the abbot assigns: 6 and he should not presume to lead a psalm, a reading or anything else in the oratory unless the abbot again commands it: 7 additionally, at  every hour that the Work of God is completed he is to prostrate himself on the ground in the place where he stands; 8 and he thus makes satisfaction until the abbot again commands him to cease from this satisfaction.

   1 Qui pro gravibus culpis ab oratorio et a mensa excommunicantur, hora qua opus Dei in oratorio percelebratur, ante fores oratorii prostratus iaceat nihil dicens, 2 nisi tantum posito in terra capite, stratus pronus omnium de oratorio exeuntium pedibus; 3 et hoc tamdiu faciat usque dum abbas iudicaverit satisfactum esse. 4 Qui dum iussus ab abbate venerit, volvat se ipsius abbatis deinde omnium vestigiis ut orent pro ipso, 5 et tunc, si iusserit abbas, recipiatur in choro vel in ordine quo abbas decreverit; 6 ita  sane ut psalmum aut lectionem vel aliud quid non praesumat in oratorio imponere nisi iterum abbas iubeat; 7 et omnibus horis, dum percompletur opus Dei, proiciat se in terra in loco quo stat, 8 et sic satisfaciat usque dum ei iubeat iterum abbas ut quiescat iam ab hac satisfactione.

 9 Those who for lesser faults are excommunicated only from the table are to make satisfaction in the oratory until the abbot gives the order: 10 they do this until he gives his blessing and says:  “It is enough.”

   9 Qui vero pro levibus culpis excommunicantur tantum a mensa, in oratorio satisfaciant usque ad iussionem abbatis; 10 hoc perficiant usque dum benedicat et dicat: “Sufficit!”

 

 

Mar 25;  July 25;  Nov 24

(RM -)

CHAPTER 45:  THOSE WHO MAKE MISTAKES IN THE ORATORY

XLV  DE HIS QUI FALLUNTUR IN ORATORIO

 1 If anyone makes a mistake while reciting a psalm, responsory, antiphon, or lesson and does not make satisfaction there before all by humbling himself, he is to be subjected to greater punishment, 2 for not correcting through humility what he did wrong through negligence. 3 Children, however, are to be whipped for such faults.

1 Si quis dum pronuntiat psalmum, responsorium, antiphonam vel lectionem fallitus fuerit, nisi satisfactione ibi coram omnibus humiliatus fuerit, maiori vindictae subiaceat, 2 quippe qui noluit humilitate corrigere quod neglegentia deliquit. 3 Infantes autem pro tali culpa vapulent.

 

 

Mar 26;  July 26;  Nov 25  Cas.In.4.9;  In.4.16

(RM -)

CHAPTER 46:  THOSE WHO OFFEND IN OTHER MATTERS

LVI  DE HIS QUI IN ALIIS QUIBUSLIBET REBUS DELINQUUNT

 

 

 1 If someone while laboring at any kind of work, whether in the kitchen, in the cellar, while serving, in the bakery, in the garden, at any craft, or in any place, commits any fault 2 or breaks or loses something, or fails in any way whatever; 3 and if he does not immediately go before the abbot or the community and of his own accord make satisfaction and admit his fault:Cas.In.4.16 if this is made known by means of another, he is to be subjected to more severe correction.

  1 Si quis dum in labore quovis, in coquina, in cellario, in ministerio, in pistrino, in horto, in arte aliqua dum laborat, vel in quocumque loco, aliquid deliquerit, 2 aut fregerit quippiam aut perdiderit, vel aliud quid excesserit ubiubi, 3 et non veniens continuo ante abbatem vel congregationem ipse ultro satisfecerit et prodiderit delictum suum, 4 dum per alium cognitum fuerit, maiori subiaceat emendationi.

 5 If, however, the cause of the sin is hidden in the soul, he is to reveal it only to the abbot or to spiritual seniors,Cas.In.4.9 6 who know how to heal both their own wounds and those of others without exposing them or making them public.

  5 Si animae vero peccati causa fuerit latens, tantum abbati aut spiritalibus senioribus patefaciat, 6 qui sciat curare et sua et aliena vulnera, non detegere et publicare.

 

 

Mar 27;  July 27;  Nov 26

(RM 31:1, 7-9; 46:1-2)

CHAPTER 47:  ANNOUNCING THE HOURS  FOR THE WORK OF GOD

XLVII  DE SIGNIFICANDA HORA OPERIS DEI

 1 Announcing the hour for the Work of God day and night is the abbot’s responsibility, whether he gives the signal himself or assigns this responsibility to a conscientious brother; so that all things may be completed at the appropriate hours. 2 Psalms and antiphons, however, are to be led after the Abbot according to rank by those he apoints. 3 And no one may presume to sing or read unless he can fulfil this office by edifying his hearers: 4 this is to be done with humility, seriousness and reverence, and as the abbot orders.

1 Nuntianda hora operis Dei dies noctesque sit cura abbatis: aut ipse nuntiare aut tali sollicito fratri iniungat hanc curam, ut omnia horis competentibus compleantur. 2 Psalmos autem vel antiphonas post abbatem ordine suo quibus iussum fuerit imponant. 3 Cantare autem et legere non praesumat nisi qui potest ipsud officium implere ut aedificentur audientes; 4 quod cum humilitate et gravitate et tremore fiat, et cui iusserit abbas.

 

 

Mar 28;  July 28;  Nov 27

(RM 50:1, 7, 39-42, 53-56, 62-64)

CHAPTER 48, DAILY MANUAL LABOR

XLVIII  DE OPERA MANUUM COTIDIANA

 

 

 1 IDLENESS is the enemy of the soul; and therefore the brothers should be occupied at certain times in manual labour, and at certain other hours in sacred reading.

   1 Otiositas inimica est animae, et ideo certis temporibus occupari debent fratres in labore manuum, certis iterum horis in lectione divina.

   2 We therefore believe that the times for each may be ordered thus: 3 from Easter to the first of October, on coming out after Prime they are labor at whatever is necessary from the first until about the fourth hour; 3 from the fourth hour until about the time they say Sext they are to devote themselves to reading; 5  after Sext upon arising from from table they are to rest on their beds in complete silence, or if anyone wishes to read to himself he may read, but without disturbing the others; 6 and None is to be performed rather early at the middle of the eighth hour; then they are again to work at whatever needs to be done until Vespers. 

   2 Ideoque hac dispositione credimus utraque tempore ordinari: 3 id est ut a Pascha usque kalendas Octobres a mane exeuntes a prima usque hora paene quarta laborent quod necessarium fuerit; 4 ab hora autem quarta usque hora qua sextam agent lectioni vacent; 5 post sextam autem surgentes a mensa pausent in lecta sua cum omni silentio, aut forte qui voluerit legere sibi sic legat ut alium non inquietet; 6 et agatur nona temperius mediante octava hora, et iterum quod faciendum est operentur usque ad vesperam.

 7 If, however, local necessity or poverty require that they themselves are occupied with gathering the harvest, they should not be saddened; 8 for they are then truly monks when they live by the labor of their hands, as did our fathers and the apostles. 9 But everything is to be done with proper measure on account of the fainthearted.

  7 Si autem necessitas loci aut paupertas exegerit ut ad fruges recolligendas per se occupentur, non contristentur, 8 quia tunc vere monachi sunt si labore manuum suarum vivunt, sicut et patres nostri et apostoli. 9 Omnia tamen mensurate fiant propter pusillanimes.

Mar 29;  July 29;  Nov 28

(RM 50:10, 14-15)

 10 From the first of October until the beginning of Lent they are to devote themselves to reading until the end of the second hour:11 at the second hour Terce is to be said, and until None all are to labor at their appointed work. 12 But at the first signal for the hour of None all are to cease from their work, and prepare for the sounding of the second signal. 13 After the meal they are to devote themselves to their reading or to the psalms.

   10 A kalendas autem Octobres usque caput quadragesimae, usque in hora secunda plena lectioni vacent; 11 hora secunda agatur tertia, et usque nona omnes in opus suum laborent quod eis iniungitur; 12 facto autem primo signo nonae horae, deiungant ab opera sua singuli et sint parati dum secundum signum pulsaverit. 13 Post refectionem autem vacent lectionibus suis aut psalmis.

 14 IN the days of Lent, however, from morning until the end of the third hour they should devote themselves to their reading, and afterwards work until the end of the tenth hour at their assigned tasks 15 In these days of Lent each is to receive a book from the library, to be completely read straight through:. 16 these books are to be given out at the beginning of Lent.

14 In quadragesimae vero diebus, a mane usque tertia plena vacent lectionibus suis, et usque decima hora plena operentur quod eis iniungitur. 15 In quibus diebus quadragesimae accipiant omnes singulos codices de bibliotheca, quos per ordinem ex integro legant; 16 qui codices in caput quadragesimae dandi sunt.

 17 Above all, one or two seniors should be deputed to make the rounds of monastery at the hours when the brothers are devoted to reading; 18 and they are to see that there is not found any brother giving in to acedia, who devotes himself to idleness or idle story-telling, and does not apply himself to his reading: he is thus not only useless to himself, but a distraction to others. 19 If one is found (may it not happen!) he is to be corrected once and then a second time, 20 and if he does not amend he is to be subjected to the chastisement of the Rule, in such a way as to inspire fear in the rest. 21 And no brother may associate with another brother at inappropriate hours.

  17 Ante omnia sane deputentur unus aut duo seniores qui circumeant monasterium horis quibus vacant fratres lectioni, 18 et videant ne forte inveniatur frater acediosus qui vacat otio aut fabulis et non est intentus lectioni, et non solum sibi inutilis est, sed etiam alios distollit: 19 hic talis si ‑‑ quod absit ‑‑ repertus fuerit, corripiatur semel et secundo; 20 si non emendaverit, correptioni regulari subiaceat taliter ut ceteri timeant. 21 Neque frater ad fratrem iungatur horis incompetentibus.

Mar 30;  July 30;  Nov 29

(RM 50:75-78)

 22 On Sunday all are to devote themselves to reading except those assigned various duties. 23 But if anyone is so negligent and lazy as to be unwilling or unable to meditate or read, he is to be given work to do so that he is not idle.

   22 Dominico item die lectioni vacent omnes, excepto his qui variis officiis deputati sunt. 23 Si quis vero ita neglegens et desidiosus fuerit ut non velit aut non possit meditare aut legere, iniungatur ei opus quod faciat, ut non vacet.

 24 Brothers who are sick or weak are to be assigned such work or crafts that they will not be idle, and yet will not be oppressed by heavy labor and so driven away. 25 Such infirmities are to be taken into consideration by the abbot.

   24 Fratribus infirmis aut delicatis talis opera aut ars iniungatur ut nec otiosi sint nec violentia laboris opprimantur aut effugentur. 25 Quorum imbecillitas ab abbate consideranda est.

 

 

Mar 31;  July 31;  Nov 30

(RM 51:1-3; 52:1-2, 6; 53:12-15)

CHAPTER 49:  THE OBSERVANCE OF LENT

XLIX  DE QUADRAGESIMAE OBSERVATIONE

 1 ALTHOUGH at all times the life of a monk to be a Lenten observance, 2 yet since few have the strength for this we encourage all during these days of Lent to keep themselves in all purity of life, 3 and to wash away the negligences of other times during these holy days. 4 This we will do worthily do if we abstain from all vices and give ourselves to prayer with tears, reading, compunction of heart, and abstinence. 5 Therefore during these days let us augment somewhat our usual quota of service through private prayers and abstinence from food and drink, 6 so that each may offer, above his appointed measure and of his own free will, something to God in the joy of the Holy Spirit (1 Thess 1:6): that is, by withholding from his body something of food, drink, sleep, excessive talking, ridiculing; and thus awaiting holy Easter with the joy of spiritual desire. (cf. Lk. 22:15)

  1 Licet omni tempore vita monachi quadragesimae debet observationem habere, 2 tamen, quia paucorum est ista virtus, ideo suademus istis diebus quadragesimae omni puritate vitam suam custodire omnes pariter, 3 et neglegentias aliorum temporum his diebus sanctis diluere. 4 Quod tunc digne fit si ab omnibus vitiis temperamus, orationi cum fletibus, lectioni et compunctioni cordis atque abstinentiae operam damus. 5 Ergo his diebus augeamus nobis aliquid solito pensu servitutis nostrae, orationes peculiares, ciborum et potus abstinentiam, 6 ut unusquisque super mensuram sibi indictam aliquid propria voluntate cum gaudio Sancti Spiritus offerat Deo, 7 id est subtrahat corpori suo de cibo, de potu, de somno, de loquacitate, de scurrilitate, et cum spiritalis desiderii gaudio sanctum Pascha exspectet.

 8 Everyone is, however, is to make known to his abbot what he offers, and do it with his prayer and according to his will, 9 because what is done without permission of the spiritual father will be attributed to presumption and vainglory, and will merit no reward. 10 Therefore everything is to be according to the will of the abbot.

8 Hoc ipsud tamen quod unusquisque offerit abbati suo suggerat, et cum eius fiat oratione et voluntate, 9 quia quod sine permissione patris spiritalis fit, praesumptioni deputabitur et vanae gloriae, non mercedi. 10 Ergo cum voluntate abbatis omnia agenda sunt.

 

 

Apr 1;  Aug 1;  Dec 1

(RM 55:1, 4, 17-18; 56:1, 19)

CHAPTER 50:  BROTHERS WHO WORK FAR FROM THE ORATORY OR ARE ON A JOURNEY

L  DE FRATRIBUS QUI LONGE AB ORATORIO LABORANT AUT IN VIA SUNT

 1 Brothers who work some distance away and are not able to come at the proper hour to the oratory 2 (and the abbot judges that this is the case) 3 should perform the Work of God there where they are working, bending their knees in reverent awe. 4 Similarly, those sent on a journey should not allow the appointed hours to pass them by; instead, insofar as they can, they should perform them there, thus not neglecting to offer their quota of service.

   1 Fratres qui omnino longe sunt in labore et non possunt occurrere hora competenti ad oratorium - 2 et abbas hoc perpendet, quia ita est- 3 agant ibidem opus Dei, ubi operantur, cum tremore divino flectentes genua. 4 Similiter, qui in itinere directi sunt, non eos praetereant horae constitutae, sed ut possunt agant sibi et servitutis pensum non neglegant reddere.

 

 

Apr 2;  Aug 2;  Dec 2

(RM 61:1-3)

CHAPTER 51:  BROTHERS WHO ARE NOT GOING FAR AWAY

LI  DE FRATRIBUS QUI NON LONGE SATIS PROFICISCUNTUR

 1 A brother who is sent out for some reason and expects to return that same day to the monastery may not presume to eat outside, even if someone asks him to, 2 unless he has been given permission by his abbot. 3 If he acts otherwise he is to be excommunicated.

1 Frater qui pro quovis responso dirigitur et ea die speratur reverti ad monasterium, non praesumat foris manducare, etiam si omnino rogetur a quovis, 2 nisi forte ei ab abbate suo praecipiatur. 3 Quod si aliter fecerit, excommunicetur.

 

 

Apr 3;  Aug 3;  Dec 3

(RM 68:1-4; cf. 53:64-65)

CHAPTER 52:  THE ORATORY OF THE MONASTERY

LII  DE ORATORIO MONASTERII

  1 The oratory is to be what it is called, and nothing else should be done or kept there. 2 When the Work of God is finished all should go out in complete silence and with reverence for God, 3 so that a brother who wishes to pray by himself will not be impeded by another’s insensitivity. 4 But if he wishes to pray in solitude, he should enter to pray with simplicity, not in a loud voice, but with tears and attentiveness of heart. 5 And therefore one who is not performing this work is not to be permitted to remain in the oratory after the Work of God, so that, as was said, no one else is impeded.

1 Oratorium hoc sit quod dicitur, nec ibi quicquam aliud geratur aut condatur. 2 Expleto opere Dei, omnes cum summo silentio exeant, et habeatur reverentia Deo, 3 ut frater qui forte sibi peculiariter vult orare non impediatur alterius improbitate. 4 Sed et si aliter vult sibi forte secretius orare, simpliciter intret et oret, non in clamosa voce, sed in lacrimis et intentione cordis. 5 Ergo qui simile opus non facit, non permittatur explicito opere Dei remorari in oratorio, sicut dictum est, ne alius impedimentum patiatur.

 

 

Apr 4;  Aug 4;  Dec 4

(RM 71:1-2, 5-10; 65:1-9; 72:1-6; 79:1-2)

CHAPTER 53:  THE RECEPTION OF GUESTS

LIII  DE HOSPITIBUS SUSCIPIENDIS

 1 All guests who present themselves are to be received as Christ, for He will say: I was a stranger and you took me in (Matt 25:35). 2 And to everyone fitting honor is to be shown, especially to those of the household of faith (Gal 6:10) and to pilgrims.

  1 Omnes supervenientes hospites tamquam Christus suscipiantur, quia ipse dicturus est: Hospes fui et suscepistis me; 2 et omnibus congruus honor exhibeatur, maxime domesticis fidei et peregrinis.

   3 When, therefore, a guest is announced, he is to be met by the superior and the brothers with every ceremony of love: 4 thus first they are to pray together, and thus be united to one another in peace.  5 But this kiss of peace is not to be offered until prayer has first been said on account of the illusions of the devil.

  3 Ut ergo nuntiatus fuerit hospes, occurratur ei a priore vel a fratribus cum omni officio caritatis, 4 et primitus orent pariter, et sic sibi socientur in pace. 5 Quod pacis osculum non prius offeratur nisi oratione praemissa, propter illusiones diabolicas.

 6 And in this very salutation all humility is to be shown to all arriving or departing guests: 7 by bowing the head or prostrating the whole body on the ground Christ is to be adored in them just as he is received in them.

   6 In ipsa autem salutatione omnis exhibeatur humilitas omnibus venientibus sive discedentibus hospitibus: 7 inclinato capite vel prostrato omni corpore in terra, Christus in eis adoretur qui et suscipitur.

 8 And having been received the guests are to be led to prayer, and afterwards the superior or anyone he appoints is to sit with them.  9 The divine law is to be read to the guest for his edification, and afterwards all kindness is to be shown him.

  8 Suscepti autem hospites ducantur ad orationem et postea sedeat cum eis prior aut cui iusserit ipse. 9 Legatur coram hospite lex divina ut aedificetur, et post haec omnis ei exhibeatur humanitas.

 10 The superior is to break his fast for the sake of the guest, unless it happens to be a principal fast -day which cannot be broken:11 the brothers, however, are to follow their customary fast.  12 Water is to be poured on the hands of the guests by the abbot, 13 and the feet of all guests are to be washed by the abbot and the whole community.  14 After the washing they are to say this verse:  We have received your mercy, O God, in the midst of your temple (Ps 48:10).

   10 Ieiunium a priore frangatur propter hospitem, nisi forte praecipuus sit dies ieiunii qui non possit violari; 11 fratres autem consuetudines ieiuniorum prosequantur. 12 Aquam in manibus abbas hospitibus det; 13 pedes hospitibus omnibus tam abbas quam cuncta congregatio lavet; 14 quibus lotis, hunc versum dicant: Suscepimus, Deus, misericordiam tuam in medio templi tui.

 15 In the reception of the poor and of pilgrims the greatest care and solicitude should be shown, because in them Christ is more especially received:  For the very awe we have of the rich insures that they receive honor.

  15 Pauperum et peregrinorum maxime susceptioni cura sollicite exhibeatur, quia in ipsis magis Christus suscipitur; nam divitum terror ipse sibi exigit honorem.

Apr 5;  Aug 5;  Dec 5

(RM 16:45-46; 79:1-2)

 16 The kitchen for the abbot and guests is to be set apart by itself so that guests who arrive at uncertain hours (and who are never lacking in a monastery) may not disturb the brothers.  17 In this kitchen each year  two brothers are to be placed who can fulfill this duty properly.  18 These, if they require it, are to be offered help so that they may serve without murmuring; and when, on the other hand, they are occupied with less, they are to go out wherever they are commanded to work. 19 And not only to them, but in all the duties of the monastery this same consideration is to be shown: 20 that is, when help is required it is given to them; and again, when they are free they obey what they are commanded to do.

  16 Coquina abbatis et hospitum super se sit, ut, incertis horis supervenientes hospites, qui numquam desunt monasterio, non inquietentur fratres. 17 In qua coquina ad annum ingrediantur duo fratres qui ipsud officium bene impleant. 18 Quibus, ut indigent,  solacia administrentur, ut absque murmuratione serviant, et iterum, quando occupationem minorem habent, exeant ubi eis imperatur in opera. 19 Et non solum ipsis, sed et in omnibus officiis monasterii ista sit consideratio, 20 ut quando indigent solacia accommodentur eis, et iterum quando vacant oboediant imperatis.

 21 And the guest-house is to be assigned to a brother whose soul is possessed by the fear of God: 22 sufficient beds should be provided there.  And the house of God is to be wisely administered by the wise.

21 Item et cellam hospitum habeat assignatam frater cuius animam timor Dei possidet; 22 ubi sint lecti strati sufficienter. Et domus Dei a sapientibus et sapienter administretur.

 23 Guests, however, are not to be associated with or conversed with for any reason by one not assigned to it: 24 instead, if he happens to meet or see them, he is to humbly greet them as we have said; and as he asks their blessing he is to continue on, saying that he is not permitted to converse with a guest.

   23 Hospitibus autem cui non praecipitur ullatenus societur neque colloquatur; 24 sed si obviaverit aut viderit, salutatis humiliter, ut diximus, et petita benedictione pertranseat, dicens sibi non licere colloqui cum hospite.

 

 

Apr 6;  Aug 6;  Dec 6

(RM  -)

CHAPTER 54:  WHETHER A MONK MAY RECEIVE LETTERS OR ANYTHING ELSE

LIV  SI DEBEAT MONACHUS LITTERAS VEL ALIQUID SUSCIPERE

 1 For no reason is it permissible for a monk to receive from his parents or from any other person - not even the brethren - letters, blessed objects, or any little gifts of any kind; nor may he give them to others, without permission of the abbot. 2 For even if something is sent to him by his parents, he may not presume to receive it unless he has first indicated this to the abbot.

  1 Nullatenus liceat monacho neque a parentibus suis neque a quoquam hominum nec sibi invicem litteras, eulogias vel quaelibet munuscula accipere aut dare sine praecepto abbatis. 2    Quod si etiam a parentibus suis ei quicquam directum fuerit non praesumat suscipere illud, nisi prius indicatum fuerit abbati.

 3 If he orders it to be received, it is in the abbot’s power to decide to whom it will be given; 4 and this is not to sadden the brother to whom it was sent, so that  occasion is not given to the devil (Eph 4:27; 1 Tim 5:14). 5 But one who presumes to act otherwise is to be subjected to the discipline of the Rule.

3 Quod si iusserit suscipi, in abbatis sit potestate cui illud iubeat dari, 4 et non contristetur frater cui forte directum fuerat, ut non detur occasio diabolo. 5 Qui autem aliter praesumpserit, disciplinae regulari subiaceat.

 

 

Apr 7;  Aug 7;  Dec 7

(RM 81:1-8, 25-30) RBas 9

CHAPTER 55:  THE CLOTHING AND FOOTWEAR OF THE BROTHERS

LV  DE VESTIARIO VEL CALCIARIO FRATRUM

 

 

 1 Clothing is to be given to the brothers according to the nature of the place where they live and according to its climate; 2 for in cold regions more is required and in warm regions less. 3 This therefore  is for the abbot to consider. 4 We believe, however, that in temperate places a cowl and a tunic will suffice for each monk, 5 the cowl to be of shaggy wool in winter, but in summer thin or worn; also a scapular for work, and to cover their feet stockings and shoes.

1 Vestimenta fratribus secundum locorum qualitatem ubi habitant vel aerum temperiem dentur, 2 quia in frigidis regionibus amplius indigetur, in calidis vero minus. 3 Haec ergo consideratio penes abbatem est. 4 Nos tamen mediocribus locis sufficere credimus monachis per singulos cucullam et tunicam - 5 cucullam in hieme villosam, in aestate puram aut vetustam - 6 et scapulare propter opera, indumenta pedum pedules et caligas.

 7 Concerning the color or coarseness of all these things the monks should not complain; rather, whatever can be easily obtained in the province where they live or can be bought cheaply they should use.RBas 9 8 The abbot is to see to the measurements, so that these garments are not too short for those who use them, but rather are properly measured.

   7 De quarum rerum omnium colore aut grossitudine non causentur monachi, sed quales inveniri possunt in provincia qua degunt aut quod vilius comparari possit. 8 Abbas autem de mensura provideat ut non sint curta ipsa vestimenta utentibus ea, sed mensurata.

 9 On receiving new clothes the old should always be returned at once, to be stored in the wardrobe for the poor. 10 For it is sufficient for a monk to have two tunics and two cowls, on account of night wear and on account of laundering these items; 11 anything beyond this is superfluous and is to be cut off. 12  And stockings and whatever else is old are to be returned when they receive new things.

   9 Accipientes nova, vetera semper reddant in praesenti reponenda in vestiario propter pauperes. 10 Sufficit enim monacho duas tunicas et duas cucullas habere propter noctes et propter lavare ipsas res; 11 iam quod supra fuerit superfluum est, amputari debet. 12 Et pedules et quodcumque est vetere reddant dum accipiunt novum.

 13 Underclothing for those who are sent on a journey is to be received from the wardrobe, which those who return are to wash and replace. 14 Their cowls and tunics should also be somewhat better than their usual wear: those leaving on a journey are to receive these from the wardrobe and those returning are to replace them.

  13 Femoralia hi qui in via diriguntur de vestario accipiant, quae revertentes lota ibi restituant. 14 Et cucullae et tunicae sint aliquanto a solito quas habent modice meliores; quas exeuntes in via accipiant de vestiario et revertentes restituant.

Apr 8;  Aug 8;  Dec 8

(RM 81:31-33)

 15 For bedding a mat, a heavy and a light blanket,  and a pillow suffice.  16 These beds are to be frequently inspected by the abbot so that personal possessions are not found there; 17 and if anyone is found with something he has not received from the abbot, he is to be subjected to the most severe discipline.  18 And so as to cut out this vice of personal ownership at the roots, the abbot is to give out everything that is necessary: 19 that is, cowl, tunic, stockings, shoes, belt, knife, stylus, needle, handkerchief, and writing tablets; so that every excuse based on necessity is removed.

15 Stramenta autem lectorum sufficiant matta, sagum et lena, et capitale. 16 Quae tamen lecta frequenter ab abbate scrutinanda sunt propter opus peculiare, ne inveniatur; 17 et si cui inventum fuerit quod ab abbate non accepit, gravissimae disciplinae subiaceat. 18 Et ut hoc vitium peculiaris radicitus amputetur, dentur ab abbate omnia quae sunt necessaria, 19 id est cuculla, tunica, pedules, caligas, bracile, cultellum, graphium, acum, mappula, tabulas, ut omnis auferatur necessitatis excusatio.

 20 However the abbot must always take into consideration this sentence from the Acts of the Apostles:  They gave to each one according to his need (Acts 4:35) 21 Therefore the abbot is also to take into consideration the weaknesses of those in need, not the ill-will of the envious:  nevertheless, in all his decisions he is to ponder the retribution of God.

20 A quo tamen abbate semper consideretur illa sententia Actuum Apostolorum, quia dabatur singulis prout cuique opus erat. 21 Ita ergo et abbas consideret infirmitates indigentium, non malum voluntatem invidentium; 22 in omnibus tamen iudiciis suis Dei retributionem cogitet.

 

 

Apr 9;  Aug 9;  Dec 9

(RM 84:1-2)

CHAPTER 56:  THE TABLE OF THE ABBOT

LVI  DE MENSA ABBATIS

 1 The table of the abbot should always be with guests and pilgrims. 2 Whenever there are few guests it is within his power to invite any of the brothers he wishes. 3 He is, however, always to leave one or two seniors with the brothers for the sake of discipline.

1 Mensa abbatis cum hospitibus et peregrinis sit semper. 2  Quotiens tamen minus sunt hospites, quos vult de fratribus vocare in ipsius sit potestate. 3 Seniore tamen uno aut duo semper cum fratribus dimittendum propter disciplinam.

 

 

Apr 10;  Aug 10;  Dec 10

(RM 85:2-6; 87:24)

CHAPTER 57:  THE CRAFTSMEN OF THE MONASTERY

LVII  DE ARTIFICIBUS MONASTERII

 1 If there are craftsmen in the monastery, they are to practice their crafts in all humility if the abbot permits it.  2 But if any one of them becomes conceited because of his knowledge of his craft, determining that he thus confers something on the monastery, 3 he is to be taken from that craft  and not permitted to exercise it again, unless having humbled himself, the abbot orders him back to it.

1 Artifices si sunt in monasterio cum omni humilitate faciant ipsas artes, si permiserit abbas. 2 Quod si aliquis ex eis extollitur pro scientia artis suae, eo quod videatur aliquid conferre monasterio, 3 hic talis erigatur ab ipsa arte et denuo per eam non transeat, nisi forte humiliato ei iterum abbas iubeat.

 4 If any products of the craftsmen are to be sold, care should be taken that those by whose hands the transaction takes place do not presume to practice any fraud 5 They are always to remember Ananias and Sapphira (Acts 5:1-11), lest the  death which those two incurred in the body be suffered in their souls and those of all who practice any fraud in business of the monastery.

4 Si quid vero ex operibus artificum venumdandum est, videant ipsi per quorum manus transigenda sint ne aliquam fraudem praesumant. 5 Memorentur semper Ananiae et Saphirae, ne forte mortem quam illi in corpore pertulerunt, 6 hanc isti vel omnes qui aliquam fraudem de rebus monasterii fecerint in anima patiantur.

 7 In establishing their prices the evil of avarice must not creep in: 8 instead, the goods should always be sold for a little less than those living in the world are able to charge, so that in everything God may be glorified