[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]

CHAPTER 1:  THE VARIOUS KINDS of MONKS

I. DE GENERBUS MONACHORUM

Jan 8;   May 9;   Sept 8

(RM 1:1-5)

¹ It is clear that there are four kinds of monks.  ² First are the cenobites: that is, those who live in monasteries and serve under a rule and an abbot.

¹ Monachorum quattuor esse genera manifestum est. ² Primum coenobitarum, hoc est monasteriale, militans sub regula vel abbate.

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.  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.

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 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.

Jan 9;   May 10;   Sept 9

(RM 1:6-9, 13-14,  68, 74-75)

⁶  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.

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.

CHAPTER 2: QUALITIES THE ABBOT MUST HAVE

I. QUALIS DEBEAT ESSE ABBAS

Jan 10;   May 11;   Sept 10

(RM 2:1-10)

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 corected 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.

CHAPTER 3: SUMMONING the BROTHERS for COUNSEL

III. DE ADHIBENDIS AD CONSILIUM FRATRIBUS

Jan 16;   May 17;   Sept 16

(cf. RM 2:41-48)

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.

CHAPTER 4, WHAT ARE THE INSTRUMENTS of GOOD WORKS

IV. QUAE SUNT INSTRUMENTA
 BONORUM OPERUM

Jan 18;  May 19;  Sept 18

(RM 3:1-19)

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; ²¹ to prefer nothing to the love of Christ. 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.

²⁰ Saeculi actibus se facere alienum, ²¹ nihil amori Christi praeponere.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.  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; 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;).

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. 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)

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.

CHAPTER 5: OBEDIENCE

V. DE OBOEDIENTIA

Jan 22;  May 23;  Sept 22

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

¹ The first step of humility is obedience without hesitation. 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.

¹ Primus humilitatis gradus est oboedientia sine mora. 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 impells 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.

CHAPTER 6: ON RESTRAINT in SPEAKING

VI. DE TACITURNITATE

Jan 24;  May 25;  Sept 24

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

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

VII. DE HUMILITATE

Jan 25;  May 26;  Sept 25

(RM 10:1-4)

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.  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.

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 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. 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.