Medieval Sourcebook: The Rule of St. Benedict, c.530
The Rule of St. Benedict, composed in Italy about 530 but based on earlier
compilations came to define the cenobitic type monastic life that came to be
accepted throughout the West. Here are presented extended excerpts
Prologue
... We are about to found therefore a school for the Lord's
service; in the organization of which we trust that we shall ordain nothing
severe and nothing burdensome. But even if, the demands of justice dictating it,
something a little irksome shall be the result, for the purpose of amending
vices or preserving charity; - thou shalt not therefore, struck by fear, flee
the way of salvation, which can not be entered upon except through a narrow
entrance. But as one's way of life and one's faith progresses, the heart becomes
broadened, and, with the unutterable sweetness of love, the way of the mandates
of the Lord is traversed. Thus, never departing from His guidance, continuing in
the monastery in his teaching until death, through patience we are made
partakers in Christ's passion, in order that we may merit to be companions in
His kingdom.
1. Concerning the Kinds of Monks and Their Manner of Living.
It is
manifest that there are four kinds of monks. The cenobites are the first kind;
that is, those living in a monastery, serving under a rule or an abbot. Then the
second kind is that of the anchorites; that is, the hermits-those who, not by
the new fervour of a conversion but by the long probation of life in a
monastery, have learned to fight against the devil, having already been taught
by the solace of many. They, having been well prepared in the army of brothers
for the solitary fight of the hermit, being secure now without the consolation
of another, are able, God helping them, to fight with their own hand or arm
against the vices of the flesh or of their thoughts.
But a third very bad kind of monks are the sarabaites, approved by no rule,
experience being their teacher, as with the gold which is tried in the furnace.
But, softened after the manner of lead, keeping faith with the world by their
works, they are known through their tonsure to lie to God. These being shut up
by twos or threes, or, indeed, alone, without a shepherd, not in the Lord's but
in their own sheep-folds-their law is the satisfaction of their desires. For
whatever they think good or choice, this they call holy; and what they do not
wish, this they consider unlawful. But the fourth kind of we are about to found,
therefore, a school for the monks is the kind which is called gyratory. During
their whole life they are guests, for three or four days at a time, in the cells
of the different monasteries, throughout the various provinces; always wandering
and never stationary, given over to the service of their own pleasures and the
joys of the palate, and in every way worse than the sarabaites. Concerning the
most wretched way of living of all such monks it is better to be silent than to
speak. These things therefore being omitted, let us proceed, with the aid of
God, to treat of the best kind, the cenobites.
2. What the Abbot Should Be Like
. An abbot who is worthy to preside
over a monastery ought always to remember what he is called, and carry out with
his deeds the name of a Superior. For he is believed to be Christ's
representative, since he is called by His name, the apostle saying: "Ye have
received the spirit of adoption of sons, whereby we call Abba, Father." And so
the abbot should not-grant that he may not-teach, or decree, or order, any thing
apart from the precept of the Lord; but his order or teaching should be
sprinkled with the ferment of divine justice in the minds of his disciples. Let
the abbot always be mindful that, at the tremendous judgment of God, both things
will be weighed in the balance: his teaching and the obedience of his disciples.
And let the abbot know that whatever the father of the family finds of less
utility among the sheep is laid to the fault of the shepherd. Only in a case
where the whole diligence of their pastor shall have been bestowed on an unruly
and disobedient flock, and his whole care given to their morbid actions, shall
that pastor, absolved in the judgment of the Lord, be free to say to the Lord
with the prophet: "I have not hid Thy righteousness within my heart, I have
declared Thy faithfulness and Thy salvation, but they despising have scorned
me." And then at length let the punishment for the disobedient sheep under his
care be death itself prevailing against them. Therefore, when any one receives
the name of abbot, he ought to rule over his disciples with a double teaching;
that is, let him show forth all good and holy things by deeds more than by
words. So that to ready disciples he may propound the mandates of God in words;
but, to the hard-hearted and the more simpleminded, he may show forth the divine
precepts by his deeds. But as to all the things that he has taught to his
disciples to be wrong, he shall show by his deeds that they are not to be done;
lest, preaching to others, he himself shall be found worthy of blame, and lest
God may say at some time to him a sinner: "What hast thou to do to declare my
statutes or that thou should'st take my covenant in thy mouth. Seeing that thou
hatest instruction and casteth my words behind thee; and why beholdest thou the
mote that is in thy brother's eye, but considerest not the beam that is in thine
own eye?" He shall make no distinction of persons in the monastery. One shall
not be more cherished than another, unless it be the one whom he finds excelling
in good works or in obedience. A free-born man shall not be preferred to one
coming from servitude, unless there be some other reasonable cause. But if,
justice demanding that it should be thus, it seems good to the abbot, he shall
do this no matter what the rank shall be. But otherwise they shall keep their
own places; for whether we be bond or free we are all one in Christ; and, under
one God, we perform an equal service of subjection; for God is no respecter of
persons. Only in this way is a distinction made by Him concerning us: if we are
found humble and surpassing others in good works. Therefore let him (the abbot)
have equal charity for all: let the same discipline be administered in all cases
according to merit. In his teaching indeed the abbot ought always to observe
that form laid down by the apostle when he says: "reprove, rebuke, exhort." That
is, mixing seasons with seasons, blandishments with terrors, let him display the
feeling of a severe yet devoted master. He should, namely, rebuke more severely
the unruly and the turbulent. The obedient, moreover, and the gentle and the
patient, he should exhort, that they may progress to higher things. But the
negligent and scorners, we warn him to admonish and reprove....
3. About Calling in the Brethren to Take Council
As often as anything
especial is to be done in the monastery, the abbot shall call together the whole
congregation, and shall himself explain the question at issue. And, having heard
the advice of the brethren, he shall think it over by himself, and shall do what
he considers most advantageous. .
4. What are the Instrument of Good Works
[contains a list of 72 biblical
quotations - omitted]
5. Concerning Obedience
. The first grade of humility is obedience
without delay. This becomes those who, on account of the holy service which they
have professed, or on account of the fear of hell or the glory of eternal life,
consider nothing dearer to them than Christ: so that, so soon as anything is
commanded by their superior, they may not know how to suffer delay in doing it,
even as if it were a divine command. Concerning whom the Lord said: "As soon as
he heard of me he obeyed me."
6..Concerning Silence
.
7..Concerning Humility
. The sixth grade of humility is, that a monk be
contented with all lowliness or extremity, and consider himself, with regard to
everything which is enjoined on him, as a poor and unworthy workman; saying to
himself with the prophet: "I Was reduced to nothing and was ignorant; I was made
as the cattle before thee, and I am always with thee." The seventh grade of
humility is, not only that he, with his tongue, pronounce himself viler and more
worthless than all; but that he also believe it in the inner-most workings of
his heart; humbling himself and saying with the prophet, etc. The eighth degree
of humility is that a monk do nothing except what the common rule of the
monastery, or the example of his elders, urges him to do. The ninth degree of
humility is that a monk restrain his tongue from speaking; and, keeping silence,
do not speak until he is spoken to. The tenth grade of humility is that he be
not ready, and easily inclined, to laugh.. . . The eleventh grade of humility is
that a monk, when he speaks, speak slowly and without laughter, humbly with
gravity, using few and reasonable words; and that he be not loud of voice. . . .
The twelfth grade of humility is that a monk shall, not only with his heart but
also with his body, always show humility to all who see him: that is, when at
work, in the oratory, in the monastery, in the garden, on the road, in the
fields. And everywhere, sitting or walking or standing, let him always be with
head inclined, his looks fixed upon the ground; remembering every hour that he
is guilty of his sins. Let him think that he is already being presented before
the tremendous judgment of God, saying always to himself in his heart what the
publican of the gospel, fixing his eyes on the earth, said: "Lord I am not
worthy, I a sinner, so much as to lift mine eyes unto Heaven."
8. Concerning the Divine Offices at Night
. In the winter time, that is
from the Calends of November until Easter, according to what is reasonable, they
must rise at the eighth hour of the night, so that they rest a little more than
half the night, and rise when they have already digested. But let the time that
remains after vigils be kept for meditation by those brothers who are in any way
behind hand with the psalter or lessons. From Easter, moreover, until the
aforesaid Calends of November, let the hour of keeping vigils be so arranged
that, a short interval being observed in which the brethren may go out for the
necessities of nature, the matins, which are always to take place with the
dawning light, may straightway follow.
9. How Many Psalms Are to Be Said at Night.
In the winter first of all
the verse shall be said: "Make haste oh God to deliver me; make haste to help me
oh God." Then, secondly, there shall be said three times: "Oh Lord open Thou my
lips and my mouth shall show forth Thy praise." To which is to be subjoined the
third psalm and the Gloria. After this the ninety-fourth psalm is to be sung
antiphonally or in unison. The Ambrosian chant shall then follow: then six
psalms antiphonally. These having been said, the abbot shall, with the verse
mentioned, give the blessing. And all being seated upon the benches, there shall
be read in turn from the Scriptures-following out the analogy - three lessons;
between which also three responses shall be sung. Two responses shall be said
without the Gloria; but, after the third lesson, he who chants shall say the
Gloria. And, when the cantor begins to say this, all shall straightway rise from
their seats out of honour and reverence for the holy Trinity. Books, moreover,
of the old as well as the New Testament of Divine authority shall be read at the
Vigils; but also expositions of them which have been made by the most celebrated
orthodox teachers and catholic Fathers. Moreover, after these three lessons with
their responses, shall follow other six psalms to be sung with the Alleluia.
After this a lesson of the Apostle shall follow, to be recited by heart; and
verses and the supplication of the Litany, that is the Kyrie eleison: and thus
shall end the nocturnal vigils.
10. How in Summer the Nocturnal Praise Shall be Carried On
11. How Vigils Should Be Conducted on Sundays
[Longs lists of Psalms follow]
16. How Divine Service Shall Be Held through the Day.
As the prophet
says: "Seven times in the day so I praise Thee." Which sacred number of seven
will thus be fulfilled by us if, at matins, at the first, third, sixth, ninth
hours, at vesper time and at "completorium" we perform the duties of our
service; for it is of these hours of the day that he said: "Seven times in the
day do I praise Thee." For, concerning nocturnal vigils, the same prophet says:
"At midnight I arose to confess unto thee." Therefore, at these times, let us
give thanks to our Creator concerning the judgments of his righteousness; that
is, at matins, etc..... and at night we will rise and confess to him....
18. In What Order the Pslams are To Be Sung
19. Concerning the Art of Singing
20. Concerning Reverence for Prayer
21. Concerning the Deans of the Monastery
22. How the Monks Shall Sleep.
They shall sleep separately in separate
beds. They shall receive positions for their beds, after the manner of their
characters, according to the dispensation of their abbot. If it can be done,
they shall all sleep in one place. If, however, their number do not permit it,
they shall rest, by tens or twenties, with elders who will concern themselves
about them. A candle shall always be burning in that same cell until early in
the morning. They shall sleep clothed, and girt with belts or with ropes; and
they shall not have their knives at their sides while they sleep, lest perchance
in a dream they should wound the sleepers. And let the monks be always on the
alert; and, when the signal is given, rising without delay, let them hasten to
mutually prepare themselves for the service of God with all gravity and modesty,
however. The younger brothers shall not have beds by themselves, but
interspersed among those of the elder ones. And when they rise for the service
of God, they shall exhort each other mutually with moderation on account of the
excuses that those who are sleepy are inclined to make.
23. Concerning Excommunication for Faults
24. What Ought to Be the Measure of Excommunication
25. Concerning Graver Faults
26. Concerning those Who, Without Being Ordered by the Abbot, Associate 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 Again to Be Received
30. Concerning Boys under Age, How They Shall Be Corrected
31. Concerning the Cellarer of the Monastery, What Sort of a Person He Shall
Be
As a cellarer of the monastery there shall be elected from the
congregation one who is wise, mature in character, sober, not given to much
eating, not proud, not turbulent, not an upbraider, not tardy, not prodigal, but
fearing God: a father, as it were, to the whole congregation. He shall take care
of everything, he shall do nothing without the order of the abbot. He shall have
charge of what things are ordered: he shall not rebuff the brethren. If any
brother by chance demand anything unreasonably from him, he shall not, by
spurning, rebuff him; but reasonably, with humility, shall deny to him who
wrongly seeks.
32. Concerning the Utensils or Property of the Monestary
33. Whether the 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 the order
of the abbot, or should have anything of his own. He should have absolutely not
anything: neither a book, nor tablets, nor a pen-nothing at all.-For indeed it
is not allowed to the monks to have their own bodies or wills in their own
power. But all things necessary they must expect from the Father of the
monastery; nor is it allowable to have anything which the abbot did not give or
permit. All things shall be common to all, as it is written: "Let not any man
presume or call anything his own." But if any one shall have been discovered
delighting in this most evil vice: being warned once and again, if he do not
amend, let him be subjected to punishment.
34. Whether All Ought to Received Necessities Equally
35. Concerning the Weekly Officers of the Kitchen
36. Concerning Infirm Brothers
37. Concerning Old Age and Infancy
38. Concerning the Weekly Reader
39 Concerning the Amount of food
We believe, moreover, that, for the
daily refection of the sixth as well as of the ninth hour, two cooked dishes, on
account of the infirmities of the different ones, are enough for all tables: so
that whoever, perchance, can not eat of one may partake of the other. Therefore
let two cooked dishes suffice for all the brothers: and, if it is possible to
obtain apples or growing vegetables, a third may be added. One full pound of
bread shall suffice for a day, whether there be one refection, or a breakfast
and a supper. But if they are going to have supper, the third part of that same
pound shall be reserved by the cellarer, to be given back to those who are about
to sup. But if, perchance, some greater labour shall have been performed, it
shall be in the will and power of the abbot, if it is expedient, to increase
anything; surfeiting above all things being guarded against, so that indigestion
may never seize a monk: for nothing is so contrary to every Christian as
surfeiting, as our Lord says: "Take heed to yourselves, lest your hearts be
overcharged with surfeiting. " But to younger boys the same quantity shall not
be served, but less than that to the older ones; moderation being observed in
all things. But the eating of the flesh of quadrupeds shall be abstained from
altogether by every one, excepting alone the weak and the sick.
40. Concerning the Amount of Drink.
Each one has his own gift from God,
the one in this way, the other in that. Therefore it is with some hesitation
that the amount of daily sustenance for others is fixed by us. Nevertheless, in
view of the weakness of the infirm we believe that a hemina [just less than half
a liter] of wine a day is enough for each one. Those moreover to whom God gives
the ability of bearing abstinence shall know that they will have their own
reward. But the prior shall judge if either the needs of the place, or labour or
the heat of summer, requires 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 day, it is not possible to persuade the monks of this, let
us agree at least as to the fact that we should not drink till we are sated, but
sparingly. For wine can make even the wise to go astray. Where, moreover, the
necessities of the place are such that the amount written above can not be
found-but much less or nothing at all-those who live there shall bless God and
shall not murmur. And we admonish them to this above all: that they be without
murmuring.
41. At What Hours the Brothers Should Take Their Refection
42. That After the "Completorium" No-one Shall Speak
43. Concerning Those Who Come Late to Divine Service or To Table
44. Concerning Those Who Are Excommunicated, How They Shall Render
Satisfaction
45. Concerning Those Who Make Mistakes in the Oratory
If any one, in
saying a psalm, response, or antiphone or lesson, male a mistake; unless he
humble himself there before all, giving satisfaction, he shall be subjected to
greater punishment, as one who was unwilling to correct by humility that in
which he had erred by neglect. But children, for such a fault, shall be whipped.
46. Concerning Those Who Err in Any Other Matter
47. Concerning The Announcement of the Hour of Divine Office
48Concerning the Daily Manual Labour.
Idleness is the enemy of the soul.
And therefore, at fixed times, the brothers ought to be occupied in manual
labour; and again, at fixed times, in sacred reading. ... there shall certainly
be appointed one or two elders, who shall go round the monastery at the hours in
which the brothers are engaged in reading, and see to it that no troublesome
brother chance to be found who is open to idleness and trifling, and is not
intent on his reading; being not only of no use to himself, but also stirring up
others.
49. Without title
50. Concerning Brothers Who Labour Far from the Oratary or Who 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. Whether a Monk Shall be Allowed to Receive Letters or Anything
55. Concerning Clothes and Shoes
. Vestments shall be given to the
brothers according to the quality of the places where they dwell, or the
temperature of the air. For in cold regions more is required; but in warm, less.
This, therefore, is a matter for the abbot to decide. We nevertheless consider
that for ordinary places there suffices for the monks a cowl and a gown
apiece-the cowl, in winter hairy, in summer plain or old-and a working garment,
on account of their labours. As clothing for the feet, shoes and boots.
56. Concerning the Table of the Abbot
57. Concerning the Artificers of the Monastery
58. Concerning the Manner of Receiving Brothers
When any new comer
applies for conversion, an easy entrance shall not be granted him: but, as the
apostle says, "Try the spirits if they be of God." Therefore, if he who comes
perseveres in knocking, and is seen after four or five days to patiently endure
the insults inflicted upon him, and the difficulty of ingress, and to persist in
his demand: entrance shall be allowed him, and he shall remain for a few days in
the cell of the guests. After this, moreover, he shall be in the cell of the
novices, where he shall meditate and eat and sleep. And an elder shall be
detailed off for him who shall be capable of saving souls, who shall altogether
intently watch over him, and make it a care to see if he reverently seek God, if
he be zealous in the service of God, in obedience, in suffering shame. And all
the harshness and roughness of the means through which God is approached shall
be told him in advance. If he promise perseverance in his steadfastness, after
the lapse of two months this Rule shall be read to him in order, and it shall be
said to him: Behold the law under which thou dost wish to serve; if thou canst
observe it, enter; but if thou canst not, depart freely. If he 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 read to him; that he may know upon what he is entering. And, if he
stand firm thus far, after four months the same Rule shall again be re-read to
him. And if, having deliberated with himself, he shall promise to keep
everything, and to obey all the commands that are laid upon him: then he shall
be received in the congregation; knowing that it is decreed, by the law of the
Rule, that from that day he shall not be allowed to depart from the monastery,
nor to shake free his neck from the yoke of the Rule, which, after such tardy
deliberation, he was at liberty either to refuse or receive.
59. Concerning the Sons of Nobles of of poor Men Who Are Presented
60. Concerning Priests Who May Chance to Desire to Dwell in the Monastery
61. Concerning Pilgrim Monks: How They Shall Be Received
62. No title - concerns ordination by abbots
63. Concerning Rank in the Congregation
64. Concerning the Ordination of an Abbot
. In ordaining an abbot this
consideration shall always be observed: that such a one shall be put into office
as the whole congregation, according to the fear of God, with one heart-or even
a part, however small, of the congregation with more prudent counsel-shall have
chosen. He who is to be ordained, moreover, shall be elected for merit of life
and learnedness in wisdom; even though he be the lowest in rank in the
congregation. But even if the whole congregation with one consent shall have
elected a person consenting to their vices-which God forbid;-and those vices
shall in any way come clearly to the knowledge of the bishop to whose diocese
that place pertains, or to the neighbouring abbots or Christians: the latter
shall not allow the consent of the wicked to prevail, but shall set up a
dispenser worthy of the house of God; knowing that they will receive a good
reward for this, if they do it chastely and with zeal for God. just so they
shall know, on the contrary, that they have sinned if they neglect it.
65. Concerning the Provost of the Monastery
66. Concerning the Doorkeepers of the Monastery
67. Concerning Brothers Sent on a Journey
68. If Impossibilities Are Enjoined on a Brother
69. That, in a Monastery, One Shall Not Presume to Defend Anothers
70. That No-one Shall Presume to Strike Promiscuously
71. That They Shall Be Mutually Obedient
72. Concerning the Good Zeal Which monks Ought to have
73. Concerning the Fact That Not Every Just Observance is Decreed in This
Rule
From Migne, Patrologia Latina Vol. 66, col. 215ff, translated by
Ernest F. Henderson, Select Historical Documents of the Middle Ages,
(London: George Bell and Sons, 1910)
A full text and more modern translation done by the Benedictines is available
on the World Wide Web, but is is accessible only in chapters and is no public
domain. Go to Rule of St.
Benedict to read it.
This text is part of the Internet Medieval Source
Book. The Sourcebook is a collection of public domain and copy-permitted
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(c)Paul Halsall Jan 1996
halsall@murray.fordham.edu