A Source Book for Ancient Church History Part 73

_Concerning those who without being ordered by the Abbot, a.s.sociate with the excommunicated._ 27. _What care the Abbot should exercise with regard to the excommunicated._ 28. _Concerning those who, being often rebuked, do not amend._ 29. _Whether brothers who leave the monastery ought to be received back._ 30. _Concerning boys under age, how they should be corrected._ 31. _Concerning the Cellarer of the monastery, what sort of person he should be._ 32. _Concerning the utensils or property of the monastery._

33. _Whether monks should have anything of their own._ More than anything else is this special vice to be cut off root and branch from the monastery, that one should presume to give or receive anything without order from the abbot, or should have anything of his own; he should have absolutely nothing, neither a book nor tablets nor a pen, nothing at allfor indeed it is not allowed to have their own bodies or wills in their own power. But all things necessary they must receive from the father of the monastery; nor is it allowable to have anything which the abbot has not given or permitted.

34. _Whether all ought to receive necessaries equally._ 35. _Concerning the weekly officers of the kitchen._ 36. _Concerning infirm brothers._ 37.

_Mitigation of the rule for the very old and the very young._ 38.

_Concerning the weekly reader._

39. _Concerning the amount of food._ We believe, moreover, that for the daily refection of the sixth and for that of the ninth hour as well two cooked dishes, on account of the infirmities of the different ones, are enough in all months for all tables; so that whoever, perchance, cannot eat of one may partake of the other. Therefore let two cooked dishes suffice for all the brethren; and if it is possible to obtain apples or fresh vegetables, a third may be added. One full pound of bread shall suffice for a day, whether there be one refection or breakfast and supper.

But if they are to have supper, the third part of that same pound shall be reserved by the cellarer to be given back to those when they are about to sup. But if perchance some greater labor shall have been performed, it shall be in the will and power of the abbot, if it is expedient, to increase anything. But to younger boys the same quant.i.ty shall not be served, but less than to the older ones, as moderation is to be observed in all things. But every one shall abstain altogether from eating the flesh of four-footed beasts except alone in the case of the weak and the sick.

40. _Concerning the amount of drink._ Each one has his own gift from G.o.d, one in this way and another in that. Therefore it is with some hesitation that the amount of daily sustenance for others is fixed by us.

Nevertheless, considering the weakness of the infirm, we believe that a half pint of wine a day is enough for each one. Those, moreover, to whom G.o.d has given the ability of enduring abstinence should know that they will have their own reward. But the prior shall judge if either the needs of the place, or labor, or heat of the summer require more; considering, in all things, lest satiety or drunkenness creep in. Indeed, we read that wine is not suitable for monks at all. But, because in our times it is not possible to persuade monks of this, let us agree at least as to the fact that we should not drink until we are sated, but sparingly. For wine can make even the wise to go astray. Where, moreover, the limitations of the place are such that the amount written above cannot be found, but much less or nothing at all, those who live there shall bless G.o.d and shall not murmur. And we admonish them as to this, above all, that they be without murmuring.

41. _At what hours the brethren ought to take their refection._ 42. _That after Compline no one shall speak._ 43. _Concerning those who come late to Divine Service or to table._ 44. _Concerning those who are excommunicated and how they shall render satisfaction._ 45. _Concerning those who make mistakes in the oratory._ 46. _Concerning those who err in other matters._ 47. _Concerning the announcement of the hour of Divine Service._

48. _Concerning the daily manual labor._ Idleness is the enemy of the soul. Therefore at fixed times the brethren ought to be occupied in manual labor; and again at fixed times in sacred reading. Therefore we believe that according to this disposition both seasons ought to be so arranged that, from Easter until the first of October, going out early from the first until about the fourth hour, they shall labor at what might be necessary. Moreover, from the fourth until about the sixth hour, they shall give themselves to reading. After the sixth hour, moreover, rising from table, they shall rest in their beds with all silence; or perchance he that wishes to read may so read to himself that he shall not disturb another. And nones shall be said rather early, about the middle of the eighth hour; and again they shall work at what is necessary until vespers.

But if the exigency or the poverty of the place demands that they shall be occupied by themselves in picking fruits, they shall not be cast down; for then they are truly monks if they live by the labor of their hands, as did also our Fathers and the Apostles.

From the first of October until the beginning of Lent, they shall give themselves unto reading until the second full hour. At the second hour tierce shall be said, and all shall labor at the task which is enjoined upon them until the ninth. When the first signal of the ninth hour shall have been given they shall each leave off his work and be ready when the second signal strikes. Moreover, after the refection they shall give themselves to their reading or to the Psalms.

And in the days of Lent, from dawn until the third full hour, they shall give themselves to their reading; and until the tenth hour they shall do the labor that is enjoined upon them. In the days of Lent they shall all receive separate books from the library, which they shall read through completely in order; these books shall be given out on the first day of Lent. Above all, there shall certainly be appointed one or two elders to go around the monastery at the hours in which the brethren are engaged in reading and see to it that no troublesome brother is to be found who is given to idleness and chatting and is not intent upon his reading and is not only of no use to himself but disturbing the others. If such an one (and may there not be such!) be found, he shall be admonished once and a second time. If he does not amend, he shall be subject under the rule to such punishment that others may fear. Nor shall the brethren a.s.semble at unsuitable hours.

On Sundays all shall give themselves to reading except those who are deputed to various duties. But if any one be so negligent and lazy that he will not or cannot meditate or read, some task shall be imposed upon him which he can perform, so that he be not idle. On feeble and delicate brothers such a labor or art is to be imposed that they shall neither be idle nor so oppressed by the burden of labor as to be driven to take to flight. Their weakness is to be taken into consideration by the abbot.

49. _The observance of Lent._ 50. _Concerning brothers who labor far from the oratory or are on a journey._ 51. _Concerning brothers who do not journey very far._ 52. _Concerning the oratory of the monastery._ 53.

_Concerning the reception of guests._ 54. _As to whether a monk should be allowed to receive letters or anything._ 55. _Concerning the Vestiarius and Calciarius._ 56. _Concerning the table of the Abbot._ 57. _Concerning the artificers of the monastery._

58. _Concerning the manner of receiving brethren._ When any one newly comes for conversion of life, an easy entrance shall not be granted him, but as the Apostle says: Try the spirits whether they be of G.o.d [I John 4:1]. Therefore if one who comes perseveres in knocking, and is seen after four or five days to endure patiently the insults heaped upon him and the difficulty of ingress and to persist in his request, let entrance be granted him, and let him be for a few days in the guest cell. After this let him be in the cell of the novices, where he shall meditate and eat and sleep. And an elder shall be appointed for him such as shall be capable of winning souls, who shall altogether intently watch him, and be zealous to see if he in truth seek G.o.d, if he be zealous for the work of G.o.d, for obedience, for suffering shame. And above all the harshness and roughness of the means through which one approaches G.o.d shall be told him in advance. If he promise perseverance in his steadfastness after the lapse of two months, this Rule shall be read over to him in order, and it shall be said to him: Behold the law under which thou didst wish to serve; if thou canst observe it, enter; but if thou canst not, depart freely. If he shall have stood firm thus far, then he shall be led into the aforesaid cell of the novices, and again he shall be proven with all patience.

And after the lapse of six months, the Rule shall be reread to him, that he may know upon what he is entering. And if he persist thus far, after four months the same Rule shall still again be read to him. If, after deliberating with himself, he shall promise that he will observe all things and to obey all the commands laid upon him, then he shall be received into the congregation, knowing that it is decreed that by the law of the Rule he shall from that day not be allowed to depart from the monastery, nor to shake free from his neck the yoke of the Rule, which after such painful deliberation he was at liberty to refuse or receive.

He who is to be received shall make in the oratory, in the presence of all, a promise before G.o.d and His saints concerning his stability [_stabilitas loci_] and the change in the manner of his life [_conversio morum_] and obedience [_obedientia_],(275) so that if at any time he act contrary he shall know that he shall be condemned by Him whom he mocks.

And concerning this, his promise, he shall make a pet.i.tion addressed by name to the saints whose relics are there, and to the abbot who is present. And this pet.i.tion he shall write out with his own hand; or, if he be really unlearned in letters, let another at his request write it, and to that the novice shall make his sign. With his own hand he shall place it upon the altar. And when he has placed it there, the novice shall immediately begin this verse: Receive me O Lord according to Thy promise and I shall live; and cast me not down from my hope [Psalm 119:116, Vulgate version]. And this verse the whole congregation shall repeat three times adding: Glory be to the Father, etc. Then that brother novice shall prostrate himself at the feet of each one that they may pray for him. And already from that day he shall be considered as in the congregation.

If he have any property, he shall first either present it to the poor or, making a solemn donation, shall confer it on the monastery, receiving nothing at all for himself; and he shall know for a fact that from that day he shall have no power even over his own body. Immediately thereafter, in the monastery, he shall take off his own garments in which he was clad, and shall put on the garments of the monastery. Those garments, furthermore, which he has taken off shall be placed in the vestiary to be preserved; so that if, at any time, on the devils persuasion, he shall wish to go forth from the monastery (and may it never happen) then, taking off the garments of the monastery let him be cast out. But the pet.i.tion he made and which the abbot took from upon the altar, he shall not receive again, but it shall be preserved in the monastery.

59. _Concerning the sons of n.o.bles and poor men who are presented._ If by chance any one of the n.o.bles offers his son to G.o.d in the monastery, and the boy himself is a minor in age, his parents shall make the pet.i.tion of which we have spoken above. And with an oblation, they shall wrap the pet.i.tion and the hand of the boy in the linen cloth of the altar; and thus shall they offer him. Concerning their property, either they shall promise in the present pet.i.tion, under an oath, that they will never, either indirectly or otherwise, give him anything at any time, or furnish him with means of possessing it. Or, if they be unwilling to do this, and wish to offer something as alms to the monastery for their salvation, they shall make a donation of those things which they wish to give to the monastery, retaining for themselves the usufruct if they so wish. And let all things be so observed that no suspicion may remain with the boy; by which, as we have learned from experience, being deceived, he might perish (and may it not happen). The poorer ones shall do likewise. Those who have nothing at all shall simply make their pet.i.tions; and with an oblation they shall offer their sons before witnesses.

60. _Concerning priests who may wish to dwell in the monastery._ 61.

_Concerning pilgrim monks, how they are to be received._ 62. _Ordination of monks as priests._ 63. _Concerning rank in the congregation._ 64.

_Concerning the ordination of an Abbot._ 65. _Concerning the Prior of the monastery._ 66. _Concerning the Doorkeepers of the monastery._ 67.

_Concerning brothers sent on a journey._ 68. _If impossibilities are imposed on a brother._ 69. _That in the monastery one shall not presume to defend another._ 70. _That no one shall presume to strike another._ 71.

_That they shall be obedient to one another._ 72. _Concerning the good zeal which monks ought to have._

73. _Concerning the fact that not every just observance is decreed in this Rule._ We have written down this Rule, that we may show those observing it in the monasteries how to have some honesty of character or beginning of conversion. But for those who hasten to the perfection of living, there are the teachings of the holy Fathers; the observance of which leads a man to the heights of perfection. For what page or what discourse of divine authority in the Old or New Testament is not a more perfect rule of human life? Or what book of the holy and Catholic Fathers does not trumpet forth how by the right road we shall come to our Creator?

Also the reading aloud of the Fathers, and their decrees and lives; also the Rule of our holy Father Basilwhat else are they except instruments of virtue for good living and obedient monks? But to us who are idle and evil livers and negligent there is the blush of confusion. Thou, therefore, whoever hastens to the heavenly fatherland, perform with Christs aid this Rule written out as the least beginnings; and then at length, under G.o.ds protection, thou wilt come to the greater things that we have mentionedto the summits of teaching and virtue.

(_b_) _Formul._

The following _formul_ are given to ill.u.s.trate the Rule in its working.

The first group bear upon the vow of _stabilitas loci_. The case not infrequently arose that a brother wished to go to a monastery in which the observance of the Rule was stricter. In case a new foundation was begun anywhere, the first monks were almost always from another monastery. If therefore the monk is to remove, he must obtain permission of his abbot, and this was not regarded as a violation of the vow of _stabilitas loci_ and obedience to his abbot. These _formul_ were not uniform throughout the Church, but the following are given as samples of early practice.

1. _Letters dimissory._ (MSL, 66:859.)

(_a_) To all bishops and all orders of the holy Church, and to all faithful people.

Be it known unto you that I have given license to this our brother, John or Paul by name, that where he finds it agreeable to dwell in order to lead the monastic life, he shall have license to dwell for the benefit of himself and the monastery.

(_b_) Since such a brother desires to dwell in another monastery, where, as it seems to him, he can save his soul and serve G.o.d, know then that by these letters dimissory, we have given him license to go to another monastery.

(_c_) From the _Consuetudines_ of the Monastery of St. Paul at Rome.

I, a humble abbot. You should know, beloved, that this brother, John or Paul by name, has asked us to give him permission to dwell with you. And, because we know that you observe the Rule of the order, we a.s.sent to his dwelling with you. I now commend him to you, that you may treat him as I would, and for him you are to render an account to G.o.d as I would have had to render.

(_d_) Another from the same.

To the venerable father the abbot of ( ) monastery, the abbot of ( ) monastery greeting with a holy kiss. Since our monastery has been burdened with various embarra.s.sments and poverty, we beseech your brotherliness that you will receive our brother to dwell in your monastery, and we commend him by these letters of commendation and dismission to your jurisdiction and obedience.

Alternate conclusion:

We send him from our obedience to serve the Lord under your obedience.

2. _Offering of a child to a monastery._ (MSL, 66:842.)

The following forms should be compared with chapter 59 of the Rule. Children so offered were known as _oblati_, _i.e._, offered.

These forms are from a ma.n.u.script of the ninth century.

(_a_) To offer children to G.o.d is sanctioned in the Old and New Testaments as Abraham(276) are related to have done. Moved by the example of these and many others, I ( ) do now, for the salvation of my soul and for the salvation of the souls of my parents, offer in the presence of the abbot ( ) this my son ( ) to Almighty G.o.d and to St. Mary His mother, according to the Rule of the blessed Benedict in the Monastery of Mons Major, so that from this day forth it shall not be lawful for him to withdraw his neck from the yoke of this service; and I promise never, by myself or by any agent, to give him in any way opportunity of leaving, and that this writing may be confirmed I sign it with my own hand.

(_b_) Brief form.

I give this boy in devotion to our Lord Jesus Christ, before G.o.d and His saints, that he may remain all the days of his life and become a monk until his death.

3. _Ceremony of receiving a monk into a Benedictine monastery._ (MSL, 66:829.)

(_a_) From Peter Boherius, _Commentary on the Regula S. Benedicti_, ch. 58 of the Rule, _v. supra_.

When the novice makes his solemn profession, the abbot vests to say ma.s.s, and after the offertory the abbot interrogates him saying:

Brother (such a one): Is it your will to renounce the world and all its pomps?

He answers: It is.