[the convention of bold-face type for
text not found in the RM has not been used in the English here,
since none of the text comes from the RM]
Apr 29; Aug 29;
Dec 29 |
(RM ) |
CHAPTER 71: THAT THEY SHOULD OBEY ONE ANOTHER |
LXXI. UT
OBOEDIENTES SIBI
SINT INVICEM |
1 NOT only is the blessing of obedience to be shown by all to the abbot; 2 the brothers must also obey one another, knowing that by this path of obedience they go to God. 3 The commands, therefore, of the abbot or the superiors appointed by him (to which we allow no unofficial orders to be preferred) are to be given precedence. 4 For the rest let all the younger brothers obey their elders with all love and courtesy. |
l Oboedientiae
bonum non solum abbati exhibendum est ab omnibus, sed etiam sibi invicem
ita oboediant fratres, 2 scientes per hanc oboedientiae viam se
ituros ad Deum. 3 Praemisso ergo abbatis aut praepositorum qui
ab eo constituuntur imperio, cui non permittimus privata imperia praeponi,
4 de cetero omnes iuniores prioribus suis omni caritate et
sollicitudine oboediant. |
5
Anyone who is found
to be quarrelsome is to be corrected.
6
If
anyone is rebuked by the abbot or by any superior in any way for however
small a cause,
7
or if he comes to believe that any superior is angered or
perplexed about him, however trivially;
8 he should immediately and without
delay cast himself on the ground at his feet, remaining there to do
penance until the turmoil is healed by the other's blessing.
9
But if any one is too haughty to do this, he should be subjected to
corporal punishment: if he remains unyielding, he must be expelled from
the monastery. |
5 Quod si quis contentiosus reperitur, corripiatur. 6 Si
quis autem frater pro quavis minima causa ab abbate vel a quocumque priore
suo corripitur quolibet modo, 7 vel si leviter senserit animos
prioris cuiuscumque contra se iratos vel commotos quamvis modice, 8 mox
sine mora tamdiu prostratus in terra ante pedes eius iaceat satisfaciens,
usque dum benedictione sanetur illa commotio. 9 Quod qui
contempserit facere, aut corporali vindictae subiaceat aut, si contumax
fuerit, de monasterio expellatur. |
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CHAPTER
72.
THE
GOOD
ZEAL
THAT |
LXXII. |
1 JUST as there is an evil zeal of bitterness which separates from God and leads to hell, |
1 Sicut est zelus amaritudinis malus qui separat a Deo et ducit ad infernum, |
2 so there is a good zeal which separates from vices and leads to God and to life everlasting. |
2 ita est zelus bonus qui separat a vitia, et ducit ad Deum et ad vitam aeternam. |
3 This zeal then, should be practiced by monks with the most fervent love. | 3 Hunc ergo zelum ferventissimo amore exerceant monachi, |
4
That
is: they should outdo one another in
showing honor.
(Rom
12:10) |
4 id est ut honore
se invicem praeveniant. |
5 Let them most patiently endure one another’s infirmities, whether of body or of character. |
5 Infirmitates suas sive corporum sive morum patientissime tolerent; |
6 Let them compete in showing obedience to one another. |
6 obedientiam sibi certatim impendant; |
7 None should follow what he judges useful for himself, but rather what is better for another: |
7 nullus quod sibi utile judicat sequatur, sed quod magis alio; |
8 They should practice fraternal charity with a pure love; |
8 caritatem fraternitatis casto impendant; |
9 to God offering loving reverence, |
9 amore Deum timeant; |
10 loving their abbot with sincere and humble affection, |
10 abbatem suum sincera et humili caritate diligant; |
11 preferring nothing whatever to Christ, | 11 Christo omnino nihil praeponant, |
12 and may he bring us all together
to life everlasting.
Amen.
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12 qui nos pariter ad vitam aeternam
perducat. Amen. |
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CHAPTER 73. THE WHOLE OF JUST OBSERVANCE IS NOT CONTAINED IN THIS RULE |
LXXIII.
DE
HOC
QUOD
NON
OMNIS IUSTITIAE OBSERVATIO
IN
HAC
SIT
REGULA CONSTITUTA |
1
WE have written this Rule so that, by observing it in
monasteries, we may demonstrate that we have somewhat grasped honorable
behavior and the beginnings of this way of life. 2 But for
those hastening to the perfection of this way of life there are the
teachings of the of the holy Fathers, the observance of which leads one to
the heights of perfection. 3 For what page or what words are
there in the divinely-inspired Old and New Testaments that are not a most
direct norm for human life? |
l Regulam autem hanc descripsimus, ut hanc observantes in
monasteriis aliquatenus vel honestatem morum aut initium conversationis
nos demonstremus habere. 2
Ceterum ad perfectionem conversationis qui festinat, sunt
doctrinae sanctorum patrum, quarum observatio perducat hominem ad
celsitudinem perfectionis. 3 Quae
enim pagina aut qui sermo divinae auctoritatis veteris ac novi testamenti
non est rectissima norma vita humanae? |
4 Or what book of the holy Catholic Fathers does not
resoundingly proclaim the direct path by which we may reach our Creator? 5
Moreover, the Conferences of the Fathers, their Institutes and their Lives,
as well as the Rule of our holy Father Basil - 6 what else are
these for good-living and obedient monks than instruments of virtue? 7
But to us who are lazy, bad-living, and negligent they bring the
blush of shame. |
4 Aut
quis liber sanctorum catholicorum patrum hoc non resonat ut recto cursu
perveniamus ad creatorem nostrum? 5 Necnon et Collationes
Patrum et Instituta et Vitas eorum, sed et Regula sancti patris nostri
Basilii, 6 quid aliud sunt nisi bene viventium et oboedientium
monachorum instrumenta virtutum. 7 Nobis autem desidiosis et
male viventibus atque neglegentibus rubor confusionis est. |
8
Whoever you are, therefore, hastening toward your heavenly homeland;
fulfill with the help of Christ this little Rule for beginners we have
written: 9 and then at last you will arrive under God’s
protection at the loftier summits of doctrine and virtue we have spoken of
above. Amen. |
8 Quisquis ergo ad
patriam caelestem festinas, hanc minimam inchoationis regulam descriptam,
adiuvante Christo, perfice, 9 et tunc demum ad maiora quae
supra commemoravimus doctrinae virtutumque culmina, Deo protegente,
pervenies. Amen. |