Here begin the Chapters of the Rule.

Incipiunt capitula regulae.

1. Of Obedience.

1. De oboedientia.

2. Of Silence.

2. De taciturnitate.

3. Of Food and Drink.

3. De cibo et potu.

4. Of Overcoming Greed.

4. De cupiditate calcanda.

5. Of Overcoming Vanity.

5. De vanitate calcanda.

6. Of Chastity.

6. De castitate.

7. Of the Choir Office.

7. De cursu.

8. Of Discretion.

8. De discretione.

9. Of Mortification.

9. De mortificatione.

10. Of the Monk’s Perfection.

10. De perfectione monachi.

MONKS’ RULE

Regula Monachorum

At the first word of a senior, all on hearing should rise to obey, since their obedience is shown to God, as our Lord Jesus Christ says: He who hears you hears Me.’’ [Luc. 10.16]  (II)

Ad primum verbum senioris omnes ad oboediendum audientes surgere oportet, quia oboedientia deo exhibetur, dicente domino nostro Iesu Christo: Qui vos audit me audit.’’ [Luc. 10.16]  

Therefore if anyone hearing the word does not rise at once, he is to be judged disobedient. But he who answers back incurs the charge of insubordination, and thus is not only guilty of disobedience, but also, by opening the way of answering back’’ [Cf. Basil. (transl. Rufin.) Interrog. 69]  for others, is   to be regarded as the destroyer of many.

(II) Si quis igitur verbum audiens non statim surrexerit inoboediens iudicandus est. Qui autem contradixerit contumaciae crimen incurrit, et ideo non solum inoboedientiae reus est, sed etiam contradictionis aditum aliis aperiens’’ [Cf. Basil. (transl. Rufin.) Interrog. 69]  multorum destructor aestimandus est.

 (III) Yet if any murmurs, he too, as though not obeying heartily, must be considered disobedient. Therefore let his work be rejected,’’ [cf. Basil. Interrog. 71]  until his goodwill be made known. But up to what measure is obedience laid down? Up to death’’ [cf. Basil. Interrog. 65, Cassian. Inst. xii. 28]  it is assuredly enjoined, since Christ obeyed the Father up to death for us. And this He suggests to us saying through the Apostle: Let this mind be in you, which was also in Christ Jesus, Who though He was in the form of God, thought it no prize to snatch at to be equal with God; but emptied Himself, taking the form of a servant, and being found in fashion as a man, humbled Himself, being made obedient to the Father up to death, even the death of the cross.’’ [Phil. 2. 5-8]  Thus nothing must be refused in their obedience by Christ’s true disciples, however hard and difficult it be, but it must be seized with zeal, with gladness, since if obedience is not of this nature, it will not be pleasing to the Lord Who says: And he who does not take his cross and follow Me, is not worthy of Me.’’ [Matt. 10. 38]  And thus He says of the worthy disciple, how that Where I am, there is My servant also with Me.’’ [Ioann. 12.26 ]  

(III) Si quis vero murmuraverit, et ipse tamquam non ex voto oboediens inoboediens putandus est. Idcirco opus eius abiiciatur,’’ [cf. Basil. Interrog. 71]  donec illius bona voluntas cognoscatur. Oboedientia autem usque ad quem modum definitur? Usque ad mortem’’ [cf. Basil. Interrog. 65, Cassian. Inst. xii. 28]  certe praecepta est, quia Christus usque ad mortem oboedivit patri pro nobis. Quam ipse nobis per apostolum insinuat dicens: Hoc sentite in vobis quod et in Christo Iesu. Qui cum informa dei esset, non rapinam arbitratus est esse se aequalem deo; sed semet ipsum exinanivit formam servi accipiens, et specie inventus ut homo humiliavit semet ipsum, factus oboediens patri usque ad mortem, mortem autem crucis.’’ [Phil. 2. 5-8]  Nihil itaque recusandum est oboedientibus veris Christi discipulis, quamvis durum et arduum sit, sed cum fervore, cum laetitia arripiendum est, quia si talis non fuerit oboedientia, non erit acceptabilis domino qui ait: Et qui non accipit crucem suam et sequitur me, non est me dignus.’’ [Matt. 10. 38]  Et ideo dicit de digno discipulo: ut Ubi ego sum, ibi et minister meus mecum.’’ [Ioann. 12. 26]

The rule of silence is decreed to be carefully observed, since it is written: But the nurture of righteousness is silence and peace.’’ [Isa. 32.17 ]  And thus, lest one be apprehended as guilty of much talking, it is needful that he keep silence, except for things profitable and necessary, since according to Scripture, in many words sin will not be lacking.’’ [Prov. 10.19]  Therefore the Saviour says: By thy words thou shalt be justified, and by thy words thou shalt be condemned.’’ [Matt. 12.37]  Justly will they be damned who would not say just things when they could, but preferred to say with garrulous loquacity what is evil, unjust, irreverent, empty, harmful, dubious, false, provocative, disparaging, base, fanciful, blasphemous, rude, and tortuous. Therefore we must keep silence on these and kindred matters, and speak with care and prudence, lest either disparagements or swollen oppositions should break out in vicious garrulity.

Silentii regula diligenter custodienda decernitur, quia scriptum est: Cultus autem iustitiae silentium et pax.’’ [Isa. 32. 17 ]  Et ideo ne reatus de verbositate conquiratur, exceptis utilitatibus ac necessariis opus est ut taceatur, quia iuxta scripturam in multiloquio non deerit peccatum.’’ [Prov. 10. 19]  Idcirco salvator ait: Ex verbis tuis iustificaberis et ex verbis tuis condemnaberis.’’ [Matt. 12.37]  Iuste damnabuntur qui iusta dicere noluerunt cum potuerunt, sed mala iniusta impia inania iniuriosa incerta falsa contentiosa contumeliosa turpia fabulosa blasphema aspera ac flexuosa loqui garrula verbositate maluerunt. Tacendum igitur est de his et talibus et cum cautela et ratione loquendum est ne aut detractiones aut tumidae contradictiones in loquacitate vitiosa prorumpant.

Let the monks’ food be poor and taken in the evening,’’ [cf. Hieron. Epist. lviii. 6]  such as to avoid repletion,’’ [cf. Hieron. Epist. xxii. 17]  and their drink such as to avoid intoxication, so that it may both maintain life and not harm; vegetables, beans, flour mixed with water, together with the small bread of a loaf, lest the stomach be burdened and the mind confused. For indeed those who desire eternal rewards must only consider usefulness and use. Use of life must be moderated just as toil must be moderated, since this is true discretion, that the possibility of spiritual progress may be kept with a temperance that punishes the flesh. For if temperance exceeds measure, it will be a vice and not a virtue; for virtue maintains and retains many goods. Therefore we must fast daily, just as we must feed daily; and while we must eat daily, we must gratify the body more poorly and sparingly; since we must eat daily for the reason that we must go forward daily, pray daily, toil daily, and daily read.

Cibus sit vilis et vespertinus’’ [cf. Hieron. Epist. lviii. 6]  monachorum satietatem fugiens’’ [cf. Hieron. Epist. xxii. 17]  et potus ebrietatem, ut et sustineat et non noceat; holera, legumina, farinae  aquis mixtae cum parvo pane paxemati, ne venter oneretur et mens suffocetur. Etenim utilitati et usui tantum consulendum est aeterna desiderantibus praemia. Ideo temperandus est vitae usus sicut temperandus est labor, quia haec est vera discretio, ut possibilitas spiritalis profectus cum abstinentia carnem macerante retentetur. Si enim modum abstinentia excesserit, vitium non virtus erit; virtus enim multa sustinet bona et continet. Ergo cottidie ieiunandum est, sicut cottidie reficiendum; et dum cottidie edendum est, vilius et parcius corpori indulgendum est; quia ideo cottidie edendum est quia cottidie proficiendum est, cottidie orandum est, cottidie laborandum, cottidieque est legendum.

By monks, to whom for Christ’s sake the world is crucified and they to the world,’’ [cf. Gal. 6.14]  greed must be avoided, when indeed it is reprehensible for them not only to have superfluities, but even to want them. In their case not property but will is required; and they, leaving all things and daily following the Lord Christ with the cross of fear, have treasures in heaven.’’ [cf. Matt. 19.21]  Therefore, while they will have much in heaven, on earth they should be satisfied with the small possessions of utter need, knowing that greed is a leprosy for monks who copy the sons of the prophets, and for the disciple of Christ it is revolt and ruin, for the uncertain followers of the apostles also it is death. Thus then nakedness and disdain of riches’’ [cf. Cassian. Inst. iv. 43 ]  are the first perfection of monks, but the second is the purging of vices,’’ [cf. Cassian. Conl. xiv. I]  the third the most perfect and perpetual love of God and unceasing affection for things divine, which follows on the forgetfulness of earthly things. Since this is so, we have need of few things, according to the word of the Lord, or even of one.’’ [Luc. 10.42]  For few things are true necessities without which life cannot be led, or even one thing, like food according to the letter. But we require purity of feeling by the grace of God, that we may understand spiritually what are those few gifts of love which are offered to Martha by the Lord.

Monachis, quibus pro Christo mundus crucifixus est et ipsi mundo,’’ [cf. Gal. 6. 14]  cupiditas cavenda est, nimirum dum non solum superflua eos habere damnabile est, sed etiam velle. Quorum non census sed voluntas quaeritur; qui relinquentes omnia et Christum dominum cum timoris cruce cottidiani sequentes in caelis [habent] thesauros.’’ [cf. Matt. 19. 21]  Idcirco dum in caelis multum sunt habituri parvo extremae necessitatis censu in terris debent esse contenti, scientes lepram esse cupiditatem monachis imitatoribus filioram prophetarum ac discipulo Christi proditionem atque perditionem, apostolorum quoque dubiis sectatoribus mortem. Ideo ergo nuditas et facultatum contemptus’’ [cf. Cassian. Inst. iv. 43 ]  prima perfectio est monachorum, secunda vero purgatio vitiorum,’’ [cf. Cassian. Conl. xiv. I]  tertia perfectissima dei continuata dilectio ac divinorum iugis amor, qui terrenorum succedit oblivioni. Quae cum ita sunt, paucis [nobis] opus est [iuxta verbum domini] aut etiam uno.’’ [Luc. 10. 42]  Pauca namque sunt necessaria vera sine quibus non transigitur, aut etiam uno, quasi cibo iuxta litteram. Puritate autem sensus indigemus per gratiam Dei, ut intellegamus spiritaliter, quae sunt illa pauca caritatis, quae Marthae a domino suggeruntur.

How dangerous vanity also may be is shown by a few words of the Saviour, Who said to His disciples when they exulted in this vanity, I saw Satan like lightning fall from heaven,’’ [Luc. 10. 18]  and Who says to the Jews when once they excused themselves, But what is lofty among men is an abomination in the Lord’s sight.’’ [Luc. 16. 15]  By these and by that most notorious case of the Pharisee who excused himself, we gather that vanity and proud self-esteem are the destroyer of all good things, when the Pharisee’s vainly extolled goods perished and the publican’s self-confessed sins vanished away. Then let no large word proceed from a monk’s mouth, lest his own large labour perish.

Vanitas quoque quam sit periculosa brevibus demonstratur verbis salvatoris, qui suis discipulis hac laetantibus vanitate dixit, Vidi satanan sicut fulgur de caelo cadentem,’’ [Luc. 10. 18]  et Iudaeis aliquando se iustificantibus ait, Quod autem altum est in hominibus abominatio est in compectu domini.’’ [Luc. 16. 15]  His et illo farisei famosissimo se iustificantis exemplo colligitur quod interemtrix sit omnium bonorum vanitas et gloriatio elata, dum bona vane laudata farisci perierunt, et peccata publicani accusata evanuerunt. Non exeat igitur verbum grande de ore monachi, ne suus grandis pereat labor.

A monk’s chastity is indeed judged in his thoughts, and to him, along with the disciples who approached to hear, it is doubtless said by the Lord: He who looks on a woman to lust after her has already defiled her in his heart.’’ [Matt. 5. 28]  For while his vow is weighed by Him to Whom he is devoted, there is cause to fear lest He should find in the soul something to loathe, lest perhaps according to the opinion of St. Peter they have eyes full of wantonness and of adultery.’’ [2 Pet. 2. 14]  And what profit is it if he be virgin in body, if he be not virgin in mind? For God, being Spirit,’’ [cf. Hieron. Epist. xxii. 38 Ioann. 4. 24]  dwells in the spirit and the mind which He has seen undefiled, in which there is no adulterous thought, no stain of a spirit polluted, and no spot of sin.

Castitas vero monachi in cogitationibus iudicatur, cui nimirum cum discipulis ad audiendum accedentibus a domino dicitur: Qui viderit mulierem ad concupiscendum iam moechatus est eam in corde suo.’’ [Matt. 5. 28]  Dum enim votum illius considerat ille cui consecratus est, verendum est ne inveniat in anima quod abominatur, ne forte iuxta sancti sententiam Petri habeant oculos luxuriae plenos atque adulterii.’’ [2 Pet. 2. 14]  Et quid prodest si virgo corpore sit, si non sit virgo mente? Deus enim spiritus’’ [cf. Hieron. Epist. xxii. 38; Ioann. 4. 24]  in spiritu habitat ac mente, quem immaculatum viderit, in quo nulla sit adultera cogitatio, nulla spiritus coinquinati macula, nulla peccati labes sit.

But concerning the synaxis, that is, the office of psalms and prayers in canonical manner, some distinctions must be drawn, since its observance has been variously bequeathed to our remembrance by different authorities. Thus, in accordance with the nature of man’s life and the succession of the seasons, the same will be variously suggested by myself also in writing. For it should not be stereotyped in view of the mutual changes of the seasons; for it is fitting that it be longer on the long nights and shorter on the short ones. Hence, in agreement with our predecessors, from the twenty-fourth of June, while the night increases, the office  begins to grow gradually from twelve chants of the shortest measure on the night of the Sabbath or the Lord’s Day, up to the beginning of winter, that is, the first of November. Then they sing twenty-five antiphonal psalms [of twice the same number] which always follow third after two chanted, in such a way that within the two aforesaid nights they sing the entire total of the psalter, while they modify the remaining nights for the whole winter with twelve chants. At winter’s end, gradually each week throughout the spring, three psalms are always dropped, so that only twelve antiphons remain on the holy nights, that is, the thirty-six psalms of the daily winter office, but it is twenty-four throughout the whole spring and summer and up to the autumn equinox, that is, the twenty-fourth of September. Then the fashion of the synaxis is like that on the spring equinox, that is, the twenty-fifth of March, while by mutual changes it slowly grows and lessens.

De synaxi vero, id est de cursu psalmorum et orationum modo canonico quaedam sunt distinguenda, quia varie a diversis memoriae de eo traditum est. Ideo iuxta vitae qualitatem ac temporum successionem varie a me quoque litteris idem insinuetur. Non enim uniformis esse debet pro reciproca temporum alternatione; longior enim per longas noctes, breviorque per breves esse convenit. Inde et cum senioribus nostris ab VIII Kalendas Iulii cum noctis augmento sensim incipit   crescere cursus a XII choris brevissimi modi in nocte sabbati sive dominicae usque ad initium hiemis, id est Kalendas Novembris. In quibus XXV canunt antifonas psalmorum [eiusdem numeri duplicis], qui semper tertio loco duobus succedunt psallitis, ita ut totum psalterii inter duas supradictas noctes numerum cantent, duodecim choris ceteras temperantes tota hieme noctes. Qua finita per ver sensim per singulas ebdomadas terni semper decedunt psalmi, ut XII in sanctis noctibus tantum antifonae remaneant, id est cottidiani hiemalis XXXVI psalmi cursus, XXIIII autem per totum ver et aestatem et usque ad autumnale aequinoctium, id est octavo Kalendas Octobris. In quo similitudo synaxeos est sicut in vernali aequinoctio, id est in VIII Kalendas Aprilis, dum per reciprocas vices paulatim et crescit et decrescit.

Thus we must weigh our watching according to our strength, especially when we are bidden by the Author of our salvation to watch and pray at all times,’’ [Luc. 21. 36]  and when Paul ordains: Pray without ceasing.’’ [I Thess. 5. 17]  But since we must know the manner of canonical prayers, in which all gather together at appointed hours in common prayer, at the conclusion of which each should pray in his own cell,’’ [cf. Matt. 6.6; cf. Cassian. Inst. iii. 3 ]  our predecessors have appointed three psalms at each of the day-time hours, considering the interruption of work, together with an addition of versicles which intercede first for our own sins, then for all Christian people, then for priests and the other orders of the holy flock that are consecrate to God, finally for those that do alms, next for the concord of kings, lastly for our enemies, that God reckon it not to them for sin that they persecute and slander us, since they know not what they do.’’ [Luc. 23. 34] 

Igitur iuxta vires consideranda vigilia est, maxime cum ab auctore salutis nostrae iubemur vigilare et orare omni tempore,’’ [Luc. 21. 36]  et Paulus praecipit: sine intermissione orate.’’ [I Thess. 5. 17]  Sed quia orationum canonicarum noscendus est modus, in quo omnes simul orantes horis conveniunt statutis, quibus absolutis unusquisque in cubiculo’’ [cf. Matt. 6.6; cf. Cassian. Inst. iii. 3]  suo orare debet, per diurnas terni psalmi horas pro operum interpositione statuti sunt a senioribus nostris cum versiculorum augmento intervenientium pro peccatis primum nostris, deinde pro omni populo christiano, deinde pro sacerdotibus et reliquis deo consecratis sacrae plebis gradibus, postremo pro elemosinas facientibus, postea pro pace regum, novissime pro inimicis, ne illis deus statuat in peccatum quod persecuntur et detrahunt nobis, quia nesciunt quid faciunt.’’

But at nightfall twelve psalms are chanted, and at midnight twelve likewise; but towards morning twice ten and twice two are appointed, as has been said during the seasons of short  nights, while more, as I have already said, are always ordained for the night of the Lord’s Day and Sabbath vigil, on which seventy-five are sung individually in the course of one office.

Luc. 23. 34]  Ad initium vero noctis XII psalmi, ad mediumque noctis XII similiter psalluntur; ad matutinum vero bis deni bisque bini per tempora brevium, ut dictum est, noctium sunt dispositi, pluribus, iam ut dixi, semper nocti dominicae ac sabbati vigiliae deputatis, in quibus sub uno cursu LXXV singillatim cantantur.

These things are said with reference to the communal synaxis. However, as I have said, the true tradition of praying is that the capacity of the man devoted to this work should be realized without wearying of his vow, whether the excellence of his capacity allows this, or whether his mental grasp or physical condition could allow it, considering his limitations, and that it should be realized as far as the zeal of each demands, if he be unhampered and alone, or as far as the scope of his learning requires, or the leisure of his position, the amount of study, the type of occupation and the difference of ages permits, although this is to be reckoned as the excellence of a single work in such various ways, because it alternates with labour and circumstance. And thus, although the length of standing or singing may be various, yet the identity of prayer in the heart and mental concentration that is unceasing with God’s help will be of a single excellence. However there are some Catholics, who have the same canonical number twelve of psalms,’’ [cf. Cassian. inst. ii. 4 et 12]  whether on short nights or on long ones, but they render this canon in four portions during the night; that is, at nightfall and at midnight and at cock-crow and at morning. And as this office seems small to some in winter, so in summer it is found burdensome and heavy enough, while with its frequent risings in the night’s short length it causes not so much weariness as exhaustion. But on the most holy nights, namely on those of the Lord’s Day or the Sabbath, three times the same number is performed at morning, that is, with thrice ten and six psalms. The crowds of these men and their holy life have directed many to this canonical number with sweet delight, as well as to the rest of their discipline, in the belief that none is found weary under their rule. And though their crowds are so great that a thousand fathers are said to live under one archimandrite, yet there, from the foundation of the community, no quarrel is related to have been seen between two monks; and without the dwelling there of God Who says, I will dwell with them and walk among them, and I will be their God and they will be My people,’’ [2 Cor. 6. 16]  this clearly could not happen. Therefore they have grown deservedly, and they grow daily—thanks be to God—in whose midst God dwells, and through whose merits may we merit salvation from our Lord and Saviour. Amen. 

Haec iuxta communem dicta sunt synaxin. Ceterum vera, ut dixi, orandi traditio, ut possibilitas ad hoc destinati sine fastidio voti praevaleat, sive suae perfectio possibilitatis permittat, vel capacitas mentis illius cum necessitatum consideratione vel vitae qualitas possit admittere, et quantum uniuscuiusque fervor exigerit, si liber ac solus sit, aut eruditionis eius quantitas postulaverit, aut status otium aut magnitudo studii aut operum qualitas aut aetatum diversitas permiserit, ita varie licet unius rei perfectio aestimanda est, quia cum labore ac loco vices partitur. Et ideo licet longitudo standi aut cantandi sit varia, unius tamen perfectionis erit aequalitas orandi in corde ac mentis cum deo iugis intentio. Sunt autem quidam catholici, quibus idem est canonicus duodenarius psalmorum numerus’’ [cf. Cassian. inst. ii. 4 et 12]  sive per breves sive per longas noctes, sed per quaternas in nocte vices hunc canonem reddunt; ad initium scilicet noctis ad mediumque eius pullorum quoque cantus ac matutinum. Qui cursus sicut in hieme parvus aliis videtur, ita in aestate satis onerosus et gravis invenitur, dum crebris in noctis brevitate expeditionibus non tam lassitudinem facit quam fatigationem. Noctibus vero reverentissimis dominicis scilicet vel sabbatis ad matutinum ter idem volvitur numerus, id est ter denis et vi psalmis. Quorum pluralitas ac sancta conversatio hunc numerum canonicum multis dulci indixit suavitate, tamquam et reliquam disciplinam, sub quorum nimirum regula nullus invenitur lassus. Et cum tanta pluralitas eorum sit, ita ut mille abbates sub uno archimandrita esse referantur, nulla ibi a conditione coenobii inter duos monachos rixa fuisse fertur visa; quod sine dei ibi habitatione dicentis—Ego in eis habitabo et inter illos ambulabo et ero illorum deus et ipsi erunt mihi populus’’ [2 Cor. 6. 16]  —esse non posse manifestum est. Merito itaque creverunt et cottidie deo gratias crescunt, in quorum medio deus habitat, quorum meritis mereamur salvari a salvatore domino nostro. Amen.] 

How necessary discretion is for monks is shown by the mistake of many, and indicated by the downfall of some, who beginning without discretion and passing their time without a sobering knowledge, have been unable to complete a praiseworthy life;’’ [cf. Cassian. Conl. ii. 2]  since, just as error overtakes those who proceed without a path, so for those who live without discretion intemperance is at hand, and this is always the opposite of virtues which are placed in the mean between each extreme. Its onset is a matter of danger, when beside the straight way of discretion our foes place the stumbling-blocks of wickedness and the offences of various mistakes.

Discretio monachis quam sit necessaria multorum error ostendit et aliquorum ruinae demonstrant, qui sine discretione incipientes et absque moderatrice scientia degentes vitam finire laudabilem non potuerunt;’’ [cf. Cassian. Conl. ii. 2]  quia sicut sine via tendentibus error evenit, ita sine discretione viventibus excessus in promptu est, qui semper virtutibus in medio inter utramque nimietatem positis contrarius est. Cuius impactio periculi res est, dum iuxta semitam discretionis directam inimici pravitatis offendicula ac diversorum errorum scandala ponunt.

(X) Therefore we must pray God continually that He would bestow the light of true discretion to illumine this way, surrounded on every side by the world’s thickest darkness, so that His true worshippers may be able to cross this darkness without error to Himself. So discretion has got its name from discerning, for the reason that it discerns in us between good and evil, and also between the moderate and the complete. For from the beginning either class has been divided like light and darkness, that is, good and evil, after evil began through the devil’s agency to exist by the corruption of good, but through God’s agency Who first illumines and then divides. Thus righteous Abel chose the good, but unrighteous Cain fell upon evil.

(X) Orandus igitur iugiter est deus quo lumen verae discretionis largiatur ad illuminationem huius viae tenebris saeculi utrimque obscurissimis circumdatae, quo sui ad se sine errore veri adoratores possint has evadere tenebras. Discretio igitur discernendo nomen accepit eo quod ipsa in nobis discernit inter bona et mala, inter media quoque ac perfecta. Divisa namque sunt ab initio sicut lux et tenebrae utraque, id est bona et mala, postquam mala per diabolum boni depravatione esse coeperunt, sed per deum illuminantem prius ac postea dividentem. Inde Abel pius bona elegit, Cain vero impius mala incidit.

(XI) God made all things good that He created, but the devil sowed evils over them by cunning craftiness and the sly inducement of a perilous design. What things then are good? Doubtless those which are untouched, and have remained in the undefiled state of their creation;’’ [cf. Cassian. Conl. viii. 24 ]  which God [alone] created and prepared, [according to the Apostle], that we should walk in them; [which are] the good works in which in Christ Jesus we were created,’’ [cf. Eph. 2. 10]  namely goodness, innocence, righteousness, justice, truth, pity, love, saving peace, spiritual joy, together with the fruit of the Spirit—all these with their fruits are good. But to these the evils are opposed, namely wickedness, seduction, unrighteousness, injustice, lying, greed, hatred, discord, bitterness, together with their manifold fruits, things which are born from them. For countless are the things that are produced from the two opposites, that is, from goods and evils.

(XI) Bona deus fecit cuncta quae creavit, mala vero diabolus superseminavit dolosa calliditate ac subdola ambitionis intutae suasione. Quae sunt igitur bona? Illa scilicet, quae integra sunt ac incorrupta, sicut creata, permanserunt;’’ [cf. Cassian. Conl. viii. 24 ]  quae solus creavit deus et praeparavit, [iuxta apostolum,] ut in illis ambulemus; [quae sunt] opera bona, in quibus in Christo Iesu creati sumus,’’ [cf. Eph. 2. 10]  bonitas scilicet, integritas pietas iustitia veritas misericordia caritas pax salutaris laetitia spiritalis cum spiritus fructu—haec omnia cum fructibus suis bona sunt. His vero contraria mala sunt, scilicet malitia corruptela impietas iniustitia mendatium avaritia odium discordia amaritudo cum fructibus eorum multiplicibus, quae ab eis nascuntur. Innumerabilia enim sunt quae de utrisque contrariis, id est bonis et malis, procreantur.

(XII) But what departs from its established goodness and innocence is the first evil, which is the pride of primal wickedness; the opposite of which is the lowly esteem of a righteous goodness that acknowledges and glorifies its Creator, and this is a rational creature’s first good. Thus the rest also have gradually grown to a huge forest of names in two sections. Since this is so, the good must be firmly held by those that have God’s help, which is ever to be prayed for in prosperity and in adversity, lest either in prosperity we be lifted up to pride, or in adversity be cast down to despair. Thus we must always restrain ourselves from either danger, that is, from all excess by a splendid temperance and true discretion, which cleaves to Christian lowliness and opens the way of perfection to Christ’s true soldiers, namely by ever discerning rightly in doubtful cases, and everywhere dividing justly between good and evil, whether between both in external acts, or between flesh and spirit in the inner life, or between good works and character, or between action and contemplation, or between official duty and private devotion. Therefore the evils are to be equally avoided, pride, ill will, lying, seduction, unrighteousness, wicked transgression of morality, gluttony, fornication, avarice, wrath, dejection, inconstancy, vainglory, boasting, slander; the goods of the virtues are also to be followed, lowliness, kindness, purity, obedience, temperance, chastity, liberality, patience, cheerfulness, constancy, zeal, persistence, watchfulness, silence, which through an enduring courage and sobering moderation, as in some weighing balance of discretion, are to be weighed in the performance of our customary work, according to the capacity of our endeavour, if everywhere we seek sufficiency. For it is doubtful to none that the man to whom sufficiency is not enough’’ [cf. Sulp. Sev. Dial. i. 18]  has overstepped the measure of discretion, and whatever oversteps the very measure is clearly a vice.

(XII) Quod autem declinat a bonitate condita et integritate hoc primum malum est, quod est superbia malitiae primae; cui contraria est piae bonitatis  humilis existimatio suum creatorem agnoscentis et glorificantis, quod est rationabilis creaturae primum bonum. Sic et cetera per duplices sensim partes in immanem nominum silvam creverunt. Quae cum ita sint, tenenda sunt fortiter bona dei habentibus auxilium, quod semper orandum est per prospera et adversa, ne aut extollamur in prosperis in vanitatem, neque deiciamur in adversis in desperationem. Ideo continendum semper est ab utroque periculo, id est ab omni nimietate per temperantiam gloriosam et veram discretionem, quae christianae humilitati adhaeret et viam perfectionis veris Christi militibus aperit, discernendo scilicet semper in dubiis recte ac inter bona et mala ubique dividendo iuste, sive inter utraque foris, sive inter corpus intus et animam, sive inter opera et mores, sive inter curam et quietem, sive inter publica ac secreta. Mala itaque cavenda sunt similiter, superbia invidia mendatium corruptela impietas mala morum transgressio gula fornicatio cupiditas ira tristitia instabilitas vana gloria elatio detractio; bona quoque virtutum sectanda sunt, humilitas benignitas puritas oboedientia abstinentia castitas largitas patientia laetitia stabilitas fervor impigritia vigilantia taciturnitas, quae per fortitudinem sufferentem et temperantiam moderantem quasi in quadam ponderatrice discretionis statera statuenda in actu sunt operis assueti pro captu conatus nostri sufficientia ubique quaerentibus. Nam cui sufficientia non sufficiunt’’ [cf. Sulp. Sev. Dial. i. 18]  excessisse discretionis modum nulli dubium est, et quicquid ipsum modum excesserit vitium esse manifestum est.

(XIII) Thus between the little and the excessive there is a reasonable measure in the midst, which ever recalls us from every superfluity on either side, and in every case posited provides what is universally fixed by human need, and spurns the unreasonable demand of superfluous desire. And this measure of true discretion, weighing all our actions in the scales of justice, in no wise allows us to err from what is just, or to suffer a mistake, if we ever follow straight behind it as our leader. For while we must always restrain ourselves from either side, according to that saying, Keep yourselves from the right and from the left,’’ [cf. Deut. 5. 32]  we must ever proceed straight forward by discretion, that is, by the light of God, while very often we say and sing the victorious psalmist’s verse, My God, enlighten my darkness, since in Thee I am rescued from temptation.’’ [Ps. 17. 28]  For temptation is the life of man on earth.’’ [Iob 7. 1].

(XIII) Igitur inter parvum et nimium rationabilis est in medio mensura, revocans semper ab omni utrimque superfluo, in omni re posita certum ubique necessitatis procurans ac inrationabile superfluae voluntatis declinans. Et haec mensura verae discretionis omnes nostros pondere trutinans iusto actus nequaquam nos deviare ab iusto permittet, neque, si illam vice ducis per directum semper sequamur, errorem pati. Dum enim de utraque parte semper est continendum iuxta illud dictum, Continete vos a dextris et a sinistris,’’ [cf. Deut. 5. 32]  in directum semper per discretionem tendendum est, id est per lumen dei, dicentibus saepius atque psalmistae victoris versiculum cantantibus, Deus meus, illumina tenebras meas, quoniam in te eripiar a temptatione.’’ [Ps. 17. 28]  Temptatio enim est vita hominis super terram.’’ [Iob 7. 1]

The chief part of the monks’ rule is mortification, since indeed they are enjoined in Scripture, Do nothing without counsel.’’ [Ecclus. 32. 24]  Thus if nothing is to be done without counsel, everything must be asked for by counsel.’’ [cf. Cassian. Conl. ii. 10]  Thus we are enjoined through Moses also, Ask thy father and he will show thee, thy elders and they will tell thee.’’ [Deut. 32. 7]  But though this training seem hard to the hard-hearted, namely that a man should always hang upon the lips of another, yet by those who are fixed in their fear of God it will be found pleasant and safe, if it is kept wholly and not in part, since nothing is pleasanter than safety of conscience and nothing safer than exoneration of the soul, which none can provide for himself by his own efforts, since it properly belongs to the judgement of others. For what the judge’s examination has already tried preserves from the fear of censure, and on him is laid the weight of another’s burden, and he bears all the peril that he undertakes; for, as it is written, the peril of the judge [is greater than that] of the accused.’’ [cf. Matt. 7.1. et seq.]  So anyone who has always asked, if he follows will never err, since if the other’s reply has erred, there will be no error in the faith of him who believes and the toil of him who obeys, nor will they lack the reward of his asking. For if he has considered anything by himself when he ought to have asked, he is proved guilty of error in this very fact that he dared to judge when he ought to have been judged; even though it turn out right, it will be reckoned to him as wrong, since he has departed from the right course in this; for the man to whose duty it belongs only to obey presumes to judge nothing by himself.

Maxima pars regulae monachorum mortificatio est, quibus nimirum per scripturam praecipitur, Sine consilio nihil facias.’’ [Ecclus. 32. 24]  Ergo si nihil sine consilio faciendum, totum per consilium est interrogandum.’’ [cf. Cassian. Conl. ii. 10]  Inde etiam per Moysen praecipitur, Interroga patrem tuum et annuntiabit tibi, maiores tuos et dicent tibi.’’ [Deut. 32. 7]  Sed licet duris dura videatur haec disciplina, ut scilicet homo semper de ore pendeat alterius, certis tamen deum timentibus dulcis ac secura invenietur, si ex integro et non ex parte conservetur, quia nihil dulcius est conscientiae securitate et nihil securius est animae impunitate, quam nullus sibi ipsi per se potest tradere, quia proprie aliorum est examinis. Hoc namque defendit a timore iudicii, quod iam examinaverit iudicantis censura, cui alieni ponderis imponitur moles et totum portat quod suscipit periculum; maius enim, ut scriptum est, periculum iudicantis [quam eius qui] iudicatur.’’ [cf. Matt. 7.1. et seq.]  Quicumque itaque semper interrogaverit, si servaverit, numquam errabit, quia si alterius erraverit responsio, fides credentis et labor oboedientis non errabunt, neque mercede interrogantis carebunt. Nam si per se aliquid discusserit qui debuit interrogare, in hoc ipso arguitur errasse, quod iudicare praesumpsit qui debuit iudicari; etsi rectum fuerit, pravum illi deputabitur, dum per hoc a recto declinavit; quia nihil audet per se iudicare cuius officii est tantum oboedire.

Then, since this is so, monks must everywhere beware of a proud independence, and learn true lowliness as they obey without murmuring and hesitation, that according to the Lord’s word [they may feel] the yoke [of Christ] pleasant and [His] burden light.’’ [Matt. 11. 30]  Otherwise, while they are learning the lowliness of Christ, they will not feel the pleasure of His  yoke and the lightness of His burden. For lowliness of heart is the repose of the soul when wearied with vices and toils, and its only refuge from so many evils, and in so far as it is wholly drawn to the meditation of this from so many errant and empty things without, so far does it enjoy repose and refreshment within, with the result that even bitter things are sweet to it, and things before considered hard and toilsome it feels to be plain and easy, and mortification also, which is unbearable to the proud and hard-hearted, becomes his comfort who takes pleasure only in what is lowly and mild. But we must know that neither this bliss of martyrdom nor any other benefit that follows can be perfectly fulfilled by any, save him who has given particular attention to this, that he be not found unready. For if, in following this pursuit, he has wished to observe or nourish any of his own desires, at once occupied and wholly confused by concern for these intrusions, he will not always be able to follow thankfully where the commandment leads, nor can the disorderly and unthankful perform as is his duty.

Cum haec igitur ita sint, cavenda ubique est monachis superba libertas ac vera humilitas discenda sine murmuratione et haesitatione oboedientibus, quo iuxta domini verbum iugum [Christi] suave et onus [eius] leve [sentiant].’’ [Matt. 11. 30]  Alioquin donec Christi humilitatem discant, suavitatem iugi  eius et oneris illius levitatem non sentient: Humilitas enim cordis requies animae est vitiis ac laboribus fatigatae ac unicum illius de tot malis refrigerium, et quantum ad hanc considerationem tota de tantis foris vagis ac vanis attrahatur, tantum intus requiescit ac refrigeratur, ita ut etiam amara illi sint dulcia, ac dura et ardua ante habita plana ac facilia esse sentiat, mortificatio quoque, superbis ac duris intolerabilis, illi sit consolatio cui hoc solum placet quod humile ac mansuetum est. Sciendum autem est quod neque hanc martyrii felicitatem neque aliud quid utile superveniens poterit perfecte complere quis, nisi qui in hoc studium singulare posuerit, ut non inveniatur imparatus. Si enim iuxta hoc studium suas aliquas sectari aut nutrire voluerit intentiones, continuo interpositorum occupatione detentus turbatus totus sequi quo iussio ducit gratus semper non poterit, neque ut competit complere potest qui turbulentus est et ingratus.

Thus there is a threefold scheme of mortification: not to disagree in mind, not to speak as one pleases with the tongue, not to go anywhere with complete freedom. Its part is ever to say to a senior, however adverse his instructions, Not as I will but as thou wilt,’’ [Matt. 26. 39]  following the example of the Lord and Saviour, Who says, I came down from heaven, not to do My will, but the will of Him Who sent Me, the Father.’’[Ioann. 6. 38]  

Mortificationis igitur triplex est ratio: non animo discordare, non lingua libita loqui, non ire quoquam absolute. Suum est semper dicere seni quamvis contraria iubenti, Non sicut ego volo, sed sicut tu vis,’’ [Matt. 26. 39]  iuxta exemplum domini salvatoris qui ait, Descendi de caelo, non ut faciam voluntatem meam, sed voluntatem eius qui me misit patris.’’ [Ioann. 6. 38]  

Let the monk live in a community under the discipline of one father and in company with many, so that from one he may learn lowliness, from another patience. For one may teach him silence and another meekness. Let him not do as he wishes, let him eat what he is bidden, keep as much as he has received, complete the tale of his work, be subject to whom he does not like. Let him come weary to his bed and sleep walking, and let him be forced to rise while his sleep is not yet finished. Let him keep silence when he has suffered wrong, let him fear the superior of his community as a lord, love him as a father, believe that whatever he commands is healthful for himself, and let him not pass  judgement on the opinion of an elder, to whose duty it belongs to obey and fulfil what he is bidden’’ [for the entire chapter cf. Hieron. Epist. cxxv. 15]  as Moses says, Hear, O Israel,’’ [Deut. 6. 4]  and the rest.

Monachus in monasterio vivat sub unius disciplina patris consortioque multorum, ut ab alio discat humilitatem ab alio patientiam. Unus enim silentium, alter doceat mansuetudinem. Non faciat quod vult, comedat quod iubetur, habeat auantum acceperit, operis sui pensum persolvat, subiciatur cui non vult. Lassus ad stratum veniat ambulansque dormitet, necdum expleto somno surgere compellatur. Passus iniuriam taceat, praepositum monasterii timeat ut dominum, diligat ut parentem, credat sibi hoc esse salutare quicquid ille praeceperit, nec de maioris   sententia iudicet, cuius officii est oboedire et implere quae iussa sunt,’’ [[for the entire paragraph] cf. Hieron. Epist. cxxv. 15]  dicente Moysi, Audi Israel’’ [Deut. 6. 4]  et cetera

END of THE RULE

.[ Finit regula.]