The Rule of St. Benedict - Chapter 73. This Rule Only A Beginning Of Perfection

(1) The reason we have written this rule is that, by observing monasteries, we can show that we have some degree of virtue and the beginnings of monastic life.
(2) But for anyone hastening on to the perfection of monastic life, there are the teachings of the holy Fathers, the observance of which will lead him to the very heights of perfection.
(3) What page, what passage of the inspired books of the Old and New Testaments is not the truest of guides for human life?
(4) What book of the holy catholic Fathers does not resoundingly summon us along the true way to reach the Creator?
(5) Then, besides the Conferences of the fathers, their Institutes and their Lives, there is also the rule of our holy father Basil.
(6) For observant and obedient monks, all these are nothing less than tools for the cultivation of virtues;
(7) but as for us, they make us blush for shame at being so slothful, so unobservant, so negligent.
(8) Are you hastening toward your heavenly home? Then with Christ's help, keep this little rule that we have written for beginners.
(9) Afer that, you can set out for the loftier summits of the teaching and virtues we mentioned above, and under God's protection you will reach them.

Amen.

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The Rule of St. Benedict - Chapter 72. The Good Zeal Of Monks

(1) Just as there is a wicked zeal of bitterness which separates from God and leads to hell,
(2) so there is a good zeal which separates from evil and leads to God and everlasting life.
(3) This, then, is the good zeal which monks must foster with fervent love,
(4) "They should each try to be the first to show respect to the other," (Rom 12:10),
(5) supporting with the greatest patience one another's weaknesses of body or behavior,
(6) and earnestly competing in obedience to one another.
(7) No one is to pursue what he judges better for himself, but instead, what he judges better for someone else.
(8) To their fellow monks they show the pure love of brothers;
(9) to God, loving fear
(10) to their abbot, unfeigned and humble love.
(11) Let them prefer nothing whatever to Christ,
(12) and may he bring us all together to everlasting life.

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The Rule of St. Benedict - Chapter 71. Mutual Obedience

(1) Obedience is a blessing to be shown by all, not only to the abbot but also to one another as brothers,
(2) since we know that it is by this way of obedience that we go to God.
(3) Therefore, although orders of the abbot or of the priors appointed by him take precedence, and no unofficial order may supersede them,
(4) in every other instance younger monks should obey their seniors with all love and concern.
(5) Anyone found objecting to this should be reproved.

(6) If a monk is reproved in any way by his abbot or by one of his seniors, even for some very small matter,
(7) or if he gets the impression that one of his seniors is angry or disturbed with him, however slightly,
(8) he must, then and there without delay, cast himself on the ground at the other's feet to make satisfaction, and lie there until the disturbance is calmed by a blessing.
(9) Anyone who refuses to do this should be subjected to corporal punishment, if he is stubborn, he should be expelled from the monastery.

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The Rule of St. Benedict - Chapter 70. The Presumption Of Striking Another Monk At Will

(1) In the monastery every occasion for presumption is to be avoided,
(2) and so we decree that no one has the authority to excommunicate or strike any of his brothers unless he has been given this power by the abbot.
(3) "Those who sin should be reprimanded in the presence of all, that the rest may fear," (1 Tim 5:20).
(4) Boys up to the age of fifteen should, however, be carefully controlled and supervised by everyone,
(5) provided that this too is done with moderation and common sense.

(6) If a brother, without the abbot's command, assumes any power over those older or, even in regard to boys, flares up and treats them unreasonably, he is to be subjected to the discipline of the rule.
(7) After all, it is written, "Never do to another what you do not want done to yourself," (Tob 4:16).

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The Rule of St. Benedict - Chapter 69. The Presumption Of Defending Another In The Monastery

(1) Every precaution must be taken that one monk does not presume in any circumstance to defend another in the monastery or to be his champion,
(2) even if they are related by the closest ties of blood.
(3) In no way whatsoever shall the monks presume to do this, because it can be a most serious source and occasion of contention.
(4) Anyone who breaks this rule is to be sharply restrained.

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The Rule of St. Benedict - Chapter 68. Assignment Of Impossible Tasks To A Brother

(1) A brother may be assigned a burdensome task or something he cannot do. If so, he should, with complete gentleness and obedience, accept the order given him.
(2) Should he see, however that the weight of the burden is altogether too much for his strength, then he should choose the appropriate moment and explain patiently to his superior the reasons why he cannot perform the task.
(3) This he ought to do without pride, obstinacy or refusal.
(4) If after the explanation the superior is still determined to hold to his original order, then the junior must recognize that this is best for him.
(5) Trusting in God's help, he must in love obey.

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The Rule of St. Benedict - Chapter 67. Brothers Sent On A Journey

(1) Brothers sent on a journey will ask the abbot and community to pray for them.
(2) All absent brothers should always be remembered at the closing prayer of the Work of God.
(3) When they come back from a journey, they should on the very day of their return, lie face down on the floor of the oratory at the conclusion of each of the customary hours of the Work of God.
(4) They ask the prayers of all for their faults, in case they may have been caught off guard on the way by seeing some evil thing or hearing some idle talk.

(5) No one should presume to relate to anyone else what he saw or heard outside the monastery, because that causes the greatest harm.
(6) If anyone does so presume, he shall be subjected to the punishment of the rule.
(7) So too shall anyone who presumes to leave the enclosure of the monastery, or go anywhere, or do anything at all, how ever small, without the abbot's order.

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The Rule of St. Benedict - Chapter 66. The Porter Of The Monastery

(1) At the door of the monastery, place a sensible old man who knows how to take a message and deliver a reply, and whose age keeps him from roaming about.
(2) This porter will need a room near the entrance so that visitors will always find him there to answer them.
(3) As soon as anyone knocks, or a poor man calls out, he replies, "Thanks be to God" or "Your blessing, please";
(4) then, with all the gentleness that comes from the fear of God, he provides a prompt answer with the warmth of love.
(5) Let the porter be given one of the younger brothers if he needs help.

(6) The monastery should, if possible, be so constructed that within it all necessities, such as water, mill and garden are contained, and the various crafts are practiced.
(7) Then there will be no need for the monks to roam outside, because this is not at all good for their souls.

(8) We wish this rule to be read often in the community, so that none of the brothers can offer the excuse of ignorance.

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The Rule of St. Benedict - Chapter 65. The Prior Of The Monastery

(11) For the preservation of peace and love we have, therefore, judged it best for the abbot to make all decisions in the conduct of his monastery.
(12) If possible, as we have already established, the whole operation of the monastery should be managed through deans under the abbot's direction.
(13) Then, so long as it is entrusted to more than one, no individual will yield to pride.
(14) But if local conditions call for it, or the community makes a reasonable and humble request, and the abbot judges it best,
(15) then let him, with the advice of God-fearing brothers, choose the man he wants and himself make him his prior.
(16) The prior for his part is to carry our respectfully what his abbot assigns to him, and do nothing contrary to the abbot's wishes or arrangements,
(17) because the more he is set above the rest, the more he should be concerned to keep what the rule commands.

(18) If this prior is found to have serious faults, or is led astray by conceit and grows proud, or shows open contempt for the holy rule, he is to be warned verbally as many as four times.
(19) If he does not amend, he is to be punished as required by the discipline of the rule.
(20) Then, if he still does not reform, he is to be deposed from the rank of prior and replaced by someone worthy.
(21) If after all that, he is not a peaceful and obedient member of the community, he should even be expelled from the monastery.
(22) Yet the abbot should reflect that he must give God an account of all his judgments, lest the flames of jealousy or rivalry sear his soul.

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The Rule of St. Benedict - Chapter 65. The Prior Of The Monastery

(1) Too often in the past, the appointment of a prior has been the source of serious contention in monasteries.
(2) Some priors, puffed up by the evil spirit of pride and thinking of themselves as second abbots, usurp tyrannical power and foster contention and discord in their communities.
(3) This occurs especially in monasteries where the same bishop and the same abbots appoint both abbot and prior.
(4) It is easy to see what an absurd arrangement this is, because from the very first moment of his appointment as prior he is given grounds for pride,
(5) as his thoughts suggest to him that he is exempt from his abbot's authority.
(6) "After all, you were made prior by the same men who made the abbot."

(7) This is an open invitation to envy, quarrels, slander, rivalry, factions and disorders of every kind,
(8) with the result that, while abbot and prior pursue conflicting policies, their own souls are inevitably endangered by this discord;
(9) and at the same time the monks under them take sides and so go to their ruin.
(10) The responsibility for this evil and dangerous situation rests on the heads of those who initiated such a state of confusion.

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The Rule of St. Benedict - Chapter 64. The Election Of An Abbot

(7) Once in office, the abbot must keep constantly in mind the nature of the burden he has receive, and remember to whom he will have, "to give an account of his stewardship," (Luke 16:2).
(8) Let him recognize that his goal must be profit for the monks, not preeminence for himself. '
(9) He ought, therefore, to be learned in divine law, so that he has a treasury of knowledge from which he can, "bring out what is new and what is old," (Matt 13:52). He must be chaste, temperate and merciful.
(10) He should always, "let mercy triumph over judgement," (Jas 2:13) so that he too may win mercy.
(11) He must hate faults but love the brothers.
(12) When he must punish them, he should use prudence and avoid extremes; otherwise, by rubbing too hard to remove the rust, he may break the vessel.
(13) He is to distrust his own frailty and remember, "not to crush the bruised reed," (Isa 42:3).
(14) By this we do not mean that he should allow faults to flourish, but rather, as we have already said, he should prune them away with prudence and love as he sees best for each individual.
(15) Let him strive to be loved rather than feared.

(16) Excitable, anxious, extreme, obstinate, jealous or over suspicious he must not be. Such a man is never at rest.
(17) Instead, he must show forethought and consideration in his orders, and whether the task he assigns concerns God or the world, he should be discerning and moderate,
(18) bering in mind the discretion of holy Jacob, who said, "If I drive my flocks too hard, they will all die in a single day," (Gen 33:13).
(19) Therefore, drawing on this and other examples of discretion, the mother of virtues, he must so arrange everything that the strong have something to yearn for and the weak nothing to run from.

(20) He must, above all, keep this rule in every particular,
(21) so that when he has ministered well he will hear from the Lord what that good servant heard who gave his fellow servants grain at the proper time,
(22) "I tell you solemnly," he said, "he sets him over all his possessions," (Matt 24:47).

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The Rule of St. Benedict - Chapter 64. The Election Of An Abbot

(1) In choosing an abbot, the guiding principle should always be the man placed in office be the one selected either by the whole community acting unanimously in the fear of God, or by some part of the community, no matter how small, which possesses sounder judgement.
(2) Goodness of life and wisdom in teaching must be the criteria for choosing the one to be made abbot, even if he is the last in community rank.

(3) May God forbid that a whole community should conspire to elect a man who goes along with its own evil ways. But if it does,
(4) and if the bishop of the diocese or the abbots or Christians in the area come to know of these evil ways to any extent,
(5) they must block the success of this wicked conspiracy, and set a worthy steward in charge of God's house.
(6) They may be sure that they will receive generous reward for this, if they do it with pure motives and zeal for God's honor. Conversely, they may be equally sure that to neglect to do so is sinful.

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The Rule of St. Benedict - Chapter 63. Community Rank

(10) The younger monks, then, must respect their seniors, and the seniors must love all their juniors.
(11) When they address one another, no one should be allowed to do so simply by name;
(12) rather, the seniors call the younger monks "brother" and the younger monks call their seniors "nonnus", which is translated as "venerable father."
(13) But the abbot, because we believe that he holds the place of Christ, is to be called "lord" and "abbot," not for any claim of his own, but out of honor and love for Christ.
(14) He, for his part, must reflect on this, and in his behavior show himself worthy of such honor.

(15) Wherever brothers meet, the junior asks his senior for a blessing.
(16) When an older monk comes by, the younger rises and offers him a seat, and does not presume to sit down unless the older bids him.
(17) In this way, they do what the words of Scripture say, "They should each try to be the first to show respect to the other," (Rom 12:10).

(18) In the oratory and at table, small boys and youths are kept in rank and under discipline.
(19) Outside or anywhere else, they should be supervised and controlled until they are old enough to be responsible.

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The Rule of St. Benedict - Chapter 63. Community Rank

(1) The monks keep their rank in the monastery according to the date of their entry, the virtue of their lives, and the decision of the abbot.
(2) The abbot is not to disturb the flock entrusted to him nor make any unjust arrangements, as though he had the power to do whatever he wished.
(3) He must constantly reflect that he will have to give God an account of all his decisions and actions.
(4) Therefore, when the monks come for the kiss of peace and for Communion, when they lead psalms or stand in choir, they do so in the order decided by the abbot or already existing among them.
(5) Absolutely nowhere shall age automatically determine rank.
(6) Remember that Samuel and Daniel were still boys when they judged their elders (1 Sam 3; Dan 13:44-62).
(7) Therefore, apart from those mentioned above whom the abbot has for some overriding consideration promoted, or for a specific reason demoted, all the rest should keep to the order of their entry.
(8) For example, someone who came to the monastery at the second hour of the day must recognize that he is junior to someone who came at the first hour, regardless of age or distinction.
(9) Boys, however, are to be disciplined in everything by everyone.

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The Rule of St. Benedict - Chapter 62. The Priests Of The Monastery

(1) Any abbot who asks to have a priest or deacon ordained should choose from his monks one worthy to exercise the priesthood.
(2) The monk so ordained must be on guard against conceit or pride,
(3) must not presume to do anything except what the abbot commands him, and must recognize that now he will have to subject himself all the more to the discipline of the rule.
(4) Just because he is a priest, he may not therefore forget the obedience and discipline of the rule, but must make more and more progress toward God.

(5) He will always take the place that corresponds to the date of his entry into the monastery,
(6) except in his duties at the altar, or unless the whole community chooses and the abbot wishes to give him a higher place for the goodness of his life.
(7) Yet, he must know how to keep the rule established for deans and priors;
(8) should he presume to act otherwise, he must be regarded as a rebel not as a priest.
(9) If after many warnings he does not improve, let the bishop too be brought in as a witness.
(10) Should he not amend even then, and his faults become notorious, he is to be dismissed from the monastery,
(11) but only if he is so arrogant that he will not submit or obey the rule.

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The Rule of St. Benedict - Chapter 61. The Reception Of Visiting Monks

(5) If after a while he wishes to remain and bind himself to stability, he should not be refused this wish, especially as there was time enough, while he was a guest, to judge his character.
(6) But if during his stay he has been found excessive in his demands or full of faults, he should certainly not be admitted as a member of the community.
(7) Instead, he should be politely told to depart, lest his wretched ways contaminate others.

(8) If, however, he has shown that he is not the kind of man who deserves to be dismissed, let him, on his request, be receive as a member of the community.
(9) He should even be urged to stay, so that others may learn from his example,
(10) because wherever we may be, we are in the service of the same Lord and doing battle for the same King.
(11) Further, the abbot may set such a man in a somewhat higher place in the community, if he sees that he deserves it.
(12) In fact, whether it is a monk or someone in the priestly or clerical orders mentioned above, the abbot has the power to set any of them above the place that corresponds to the date of his entry, if he sees that his life warrants it.

(13) The abbot must, however, take care never to receive into the community a monk from another known monastery, unless the monk's abbot consents and sends a letter of recommendation,
(14) sicne it is written, "Never do to another what you do not want done to yourself," (Tob 4:16).

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The Rule of St. Benedict - Chapter 61. The Reception Of Visiting Monks

(1) A visiting monk from far away will perhaps present himself and wish to stay as a guest in the monastery.
(2) Provided that he is content with the life as he finds it, and does not make excessive demands that upset the monastery,
(3) but is simply content with what he finds, he should be received for as long a time as he wishes.
(4) He may, indeed, with all humility and love make some reasonable criticisms or observations, which the abbot should prudently consider; it is possible that the Lord guided him to the monastery for this very purpose.

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The Rule of St. Benedict - Chapter 60. The Reception Of Priests To The Monastery

(1) If any ordained priest asks to be receive into the monastery, do not agree too quickly.
(2) However, if he is fully persistent in his request, he must recognize that he will have to observe the full discipline of the rule
(3) without any mitigation, knowing that it is written, "Friend, what have you come for," (Matt 26:50)?
(4) He should however, be allowed to stand next to the abbot to give blessings and to celebrate Mass, provided that the abbot bids him.
(5) Otherwise, he must recognize that he is subject to the discipline of the rule, and not make any exceptions for himself, but rather give everyone an example of humility.
(6) Whenever there is question of an appointment or of any other business in the monastery,
(7) he takes the place that corresponds to the date of his entry into the community, and not that granted him out of respect for his priesthood.

(8) Any clerics who similarly wish to join the community should be ranked somewhere in the middle,
(9) but only if they, too, promise to keep the rule and observe stability.

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The Rule of St. Benedict - Chapter 59. The Offering Of Sons By Nobles Or By The Poor

(1) If a member of the nobility offers his son to God in the monastery, and the boy himself is too young, the parents draw up the document mentioned above;
(2) then, at the presentation of the gifts, they wrap the document itself and the boy's hand in the altar cloth. That is how they offer him.

(3) As to their property, they either make a sworn promise in this document that they will never personally, never through intermediary, nor in any way at all, nor at any time, give the boy anything or afford him the opportunity to possess anything;
(4) or else, if they are unwilling to do this and still wish to win their reward for making a offering to the monastery,
(5) they make a formal donation of the property that they want to give to the monastery, keeping the revenue for themselves, should they so desire.
(6) This ought to leave no way open for the boy to entertain any expectations that could deceive and ruin him. May God forbid this, but we have learned form experience that it can happen.

(7) Poor people do the same, 8but those who have nothing at all simply write the document and, in the presence of witnesses, offer their son with the gifts.

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The Rule of St. Benedict - Chapter 58. The Procedure For Receiving Brothers

(17) When he is to be received, he comes before the whole community in the oratory and promises stability, fidelity to monastic life and obedience.
(18) This is done in the presence of God and His saints to impress on the novice that if he ever acts otherwise, he will surely be condemned by the one he mocks.
(19) He states his promise in a document drawn up in the name of the saints whose relics are there, and of the abbot, who is present.
(20) The novice writes out this document himself, or if he is illiterate, then he asks someone else to write it for him, but himself puts his mark to it and with his own hand lays it on the altar.
(21) After he has put it there, the novice himself begins the verse, "Receive me, Lord, as you have promised, and I shall live; do not disappoint me in my hope," (PS 118[119]:116).
(22) The whole community repeats the verse three times, and adds "Glory be to the Father."
(23) Then the novice prostrates himself at the feet of each monk to ask his prayers, and from that very day he is to be counted as one of the community.

(24) If he has any possessions, he should either give them to the poor beforehand, or make a formal donation of them to the monastery, without keeping back a single thing for himself,
(25) well aware that from that day he will not have even his own body at his disposal.
(26) Then and there in the oratory, he is to be stripped of everything of his own that he is wearing and clothed in what belongs to the monastery.
(27) The clothing taken from him is to be put away and kept safely in the wardrobe,
(28) so that, should he ever agree to the devil's suggestion and leave the monastery — which God forbid — he can be stripped of the clothing of the monastery before he is cast out.
(29) But that document of his which the abbot took from the altar should not be given back to him but kept in the monastery.

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