Chapter XXXI (6)

The rule is worthy of careful study because for several centuries it governed the lives of thousands of monks who, by their piety, their works of charity in caring for the sick and giving shelter to travellers, their learning, their industry, their practice of agriculture, architecture, and other industrial and fine arts, influenced the lives of millions of laymen and advanced them in civilization. The student should note: (1) The extensive acquaintance of the monks with the Bible as shown in the large number of quotations from it and the amount of it which must be read by them in their services; (2) the character of an ideal abbot; (3) an ideal monk and the good works and virtues which he was required to practise (cf. chaps. 4, 5, and 6); (4) the administration of the monastery, which was characterized by a judicious mixture of democratic and monarchical principles, and a high degree of flexibility, so many things being left to the judgment of the abbot; (5) the amount of time devoted to work, reading, and meditation; and (6) the fact that the majority of monks were laymen and not priests.

The first edition of the rule was written probably about 530. But it received some additions and changes were made in it by Benedict himself before his death, which took place in 543, or soon after. The exact date of his death is unknown. The rule was the basis for all the reforms in monasticism for several centuries. The new orders which were founded for the most part merely increased its ascetic features and made additions which were calculated to keep the monks up to the high standard of asceticism set for them.

The great influence of the rule of St. Benedict seemed to justify us in offering the whole of it. No other document presents so well as it the ideals of the monkish life. The documents which follow it illustrate some of the forms and ceremonies spoken of in the rule, the rise of the military-monkish orders and their extensive privileges, the founding of one of the great orders of friars, and the opposition to them on the part of the parish or secular clergy. A few documents are also given which throw a certain side-light on the history of the orders.

Ch. 1. _The kinds of monks._--There are four kinds of monks. The first kind is that of the cenobites [that is, those living in common], those who live in a monastery according to a rule, and under the government of an abbot. The second is that of the anchorites, or hermits, who have learned how to conduct the war against the devil by their long service in the monastery and their association with many brothers, and so, being well trained, have separated themselves from the troop, in order to wage single combat, being able with the aid of God to carry on the fight alone against the sins of the flesh. The third kind (and a most abominable kind it is) is that of the sarabites, who have not been tested and proved by obedience to the rule and by the teaching of experience, as gold is tried in the furnace, and so are soft and pliable like a base metal; who in assuming the tonsure are false to God, because they still serve the world in their lives. They do not congregate in the Master's fold, but dwell apart without a shepherd, by twos and threes, or even alone. Their law is their own desires, since they call that holy which they like, and that unlawful which they do not like. The fourth kind is composed of those who are called _gyrovagi_ (wanderers), who spend their whole lives wandering about through different regions and living three or four days at a time in the cells of different monks. They are always wandering about and never remain long in one place, and they are governed by their own appetites and desires. They are in every way worse even than the sarabites. But it is better to pass over in silence than to mention their manner of life. Let us, therefore, leaving these aside, proceed, with the aid of God, to the consideration of the cenobites, the highest type of monks.

Ch. 2. _The qualities necessary for an abbot._--The abbot who is worthy to rule over a monastery ought always to bear in mind by what name he is called and to justify by his life his title of superior. For he represents Christ in the monastery, receiving his name from the saying of the apostle: "Ye have received the Spirit of adoption, whereby we cry, Abba, Father" [Rom. 8:15]. Therefore the abbot should not teach or command anything contrary to the precepts of the Lord, but his commands and his teaching should be in accord with divine justice. He should always bear in mind that both his teaching and the obedience of his disciples will be inquired into on the dread day of judgment. For the abbot should know that the shepherd will have to bear the blame if the Master finds anything wrong with the flock. Only in case the shepherd has displayed all diligence and care in correcting the fault of a restive and disobedient flock will he be freed from blame at the judgment of God, and be able to say to the Lord in the words of the prophet: "I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation" [Ps. 40:10]; but "they despising have scorned me" [Ezek. 20:27]. Then shall the punishment fall upon the flock who scorned his care and it shall be the punishment of death. The abbot ought to follow two methods in governing his disciples: teaching the commandments of the Lord to the apt disciples by his words, and to the obdurate and the simple by his deeds. And when he teaches his disciples that certain things are wrong, he should demonstrate it in his own life by not doing those things, lest when he has preached to others he himself should be a castaway [1 Cor. 9:27], and lest God should sometime say to him, a sinner: "What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? Seeing that thou hatest instruction, and castest my words behind thee" [Ps. 50:16, 17], or "Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?" [Matt. 7:3]. Let there be no respect of persons in the monastery. Let the abbot not love one more than another, unless it be one who excels in good works and in obedience. The freeman is not to be preferred to the one who comes into the monastery out of servitude, unless there be some other good reason. But if it seems right and fitting to the abbot, let him show preference to anyone of any rank whatsoever; otherwise let them keep their own places. For whether slave or free, we are all one in Christ [Gal. 3:28] and bear the same yoke of servitude to the one Lord, for there is no respect of persons with God [Rom. 2:11]. For we have special favor in His sight only in so far as we excel others in all good works and in humility. Therefore, the abbot should have the same love toward all and should subject all to the same discipline according to their respective merits. In his discipline the abbot should follow the rule of the apostle who says: "Reprove, rebuke, exhort" [2 Tim. 4:2]. That is, he should suit his methods to the occasion, using either threats or compliments, showing himself either a hard master or a loving father, according to the needs of the case. Thus he should reprove harshly the obdurate and the disobedient, but the obedient, the meek, and the gentle he should exhort to grow in grace. We advise also that he rebuke and punish those who neglect and scorn his teaching. He should not disregard the transgressions of sinners, but should strive to root them out as soon as they appear, remembering the peril of Eli, the priest of Siloam [1 Sam. chaps. 1-4]. Let him correct the more worthy and intelligent with words for the first or second time, but the wicked and hardened and scornful and disobedient he should punish with blows in the very beginning of their fault, as it is written: "A fool is not bettered by words" [cf. Prov. 17:10]; and again "Thou shalt beat him with the rod, and shalt deliver his soul from hell" [Prov. 23:14].

The abbot should always remember his office and his title, and should realize that as much is intrusted to him, so also much will be required from him. Let him realize how difficult and arduous a task he has undertaken, to rule the hearts and care for the morals of many persons, who require, one encouragements, another threats, and another persuasion. Let him so adapt his methods to the disposition and intelligence of each one that he may not only preserve the flock committed to him entire and free from harm, but may even rejoice in its increase.

Above all, the abbot should not be too zealous in the acquisition of earthly, transitory, mortal goods, forgetting and neglecting the care of the souls committed to his charge, but he should always remember that he has undertaken the government of souls of whose welfare he must render account. Let him not be troubled about the poverty of his monastery, since it is written: "Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you" [Matt. 6:33]; and again, "For there is no want to them that fear him" [Ps. 34:9]. Let him know that those who undertake the care of souls must be ready to render an account of them. So he must make a reckoning to God on the day of judgment for all the souls according to the number of the brothers under his charge, and of his own soul as well. Therefore, while he keeps in mind the account which he must render of the sheep committed to him, and guards the interests of others, he is also solicitous for his own welfare; and while he administers correction to others by his preaching, he also frees himself from sin.

Ch. 3. _Taking counsel with the brethren._--Whenever important matters come up in the monastery, the abbot should call together the whole congregation [that is, all the monks], and tell them what is under consideration. After hearing the advice of the brothers, he should reflect upon it and then do what seems best to him. We advise the calling of the whole congregation, because the Lord often reveals what is best to one of the younger brothers. But let the brethren give their advice with all humility, and not defend their opinions too boldly; rather let them leave it to the decision of the abbot, and all obey him. But while the disciples ought to obey the master, he on his part ought to manage all things justly and wisely. Let everyone in the monastery obey the rule in all things, and let no one depart from it to follow the desires of his own heart. Let no one of the brethren presume to dispute the authority of the abbot, either within or without the monastery; if anyone does so, let him be subjected to the discipline prescribed in the rule. But the abbot should do all things in the fear of the Lord, knowing that he must surely render account to God, the righteous judge, for all his decisions. If matters of minor importance are to be considered, concerning the welfare of the monastery, let the abbot take counsel with the older brethren, as it is written: "Do all things with counsel, and after it is done thou wilt not repent" [Ecclesiasticus 32:24].

Ch. 4. _The instruments of good works._--First, to love the Lord God with all the heart, and with all the soul, and with all the strength, and then his neighbor as himself. Then not to kill, not to commit adultery, not to steal, not to covet, not to bear false witness, to honor all men, and not to do to another what he would not have another do to him. To deny himself that he may follow Christ, to chasten the body, to renounce luxuries, to love fasting. To feed the poor, to clothe the naked, to visit the sick, to bury the dead, to offer help in trouble, to comfort the sorrowing. To separate himself from the things of the world, to prefer nothing above the love of Christ, not to give way to anger, not to bear any grudge, not to harbor deceit in the heart, not to give false peace, not to be wanting in charity. Not to swear, lest he perjure himself; to speak the truth from the heart. Not to return evil for evil. Not to injure others, but to suffer injuries patiently. To love his enemies. Not to return curse for curse, but rather to bless; to suffer persecution for righteousness' sake. Not to be proud, nor drunken, nor a glutton, nor given to much sleeping, nor slothful, nor complaining, nor slanderous. To put his hope in God; when he sees anything good in himself to ascribe it to God, and when he does any evil, to ascribe it to himself. To fear the day of judgment, to be in terror of hell, to yearn with all spiritual longing for eternal life, and to keep ever before his eyes the thought of approaching death. To guard his acts in every hour of his life, to remember that God seeth him in every place, to crush down with the aid of Christ the evil thoughts arising in his heart and to confess them to his spiritual superior. To keep his mouth from evil and vain talk, not to love much speaking, not to speak vain and frivolous words, not to love much and loud laughter. To listen gladly to holy reading, to pray frequently, to confess daily in prayers to God his past sins with tears and groaning, and to keep himself free from those sins afterward. Not to yield to the desire of the flesh, to hate his own will, to obey the commands of the abbot in all things, even if the abbot (which God forbid) should himself do otherwise than he preaches, remembering the word of the Lord: "What they say, do; but what they do, do ye not." Not to wish to be called holy before he is so, but rather to strive to be holy that he may be truly so called; to obey the commandments of God in his daily life, to love chastity, to hate no one, not to be jealous or envious, not to be fond of strife, to avoid pride, to reverence his elders and cherish those younger than himself, to pray for his enemies through the love of Christ, to agree with his adversary before the going down of the sun, and never to despair of the mercy of God.

Lo, these are the implements of the spiritual profession. If they have been constantly employed by us night and day, and are reckoned up and placed to our credit at the last judgment, we shall receive that reward which the Lord himself has promised: "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him" [1 Cor. 2:9]. But these graces must be exercised in the cloister of the monastery by strict adherence to the vows and obedience to the rule.

Ch. 5. _Obedience._--The first grade of humility is obedience without delay, which is becoming to those who hold nothing dearer than Christ. So, when one of the monks receives a command from a superior, he should obey it immediately, as if it came from God himself, being impelled thereto by the holy service he has professed and by the fear of hell and the desire of eternal life. Of such the Lord says: "As soon as he heard of me, he obeyed me" [Ps. 17:44]; and again to the apostles, "He that heareth you, heareth me" [Luke 10:16]. Such disciples, when they are commanded, immediately abandon their own business and their own plans, leaving undone what they were at work upon. With ready hands and willing feet they hasten to obey the commands of their superior, their act following on the heels of his command, and both the order and the fulfilment occurring, as it were, in the same moment of time--such promptness does the fear of the Lord inspire.

Good disciples who are inspired by the desire for eternal life gladly take up that narrow way of which the Lord said: "Narrow is the way which leadeth unto life" [Matt. 7:14]. They have no wish to control their own lives or to obey their own will and desires, but prefer to be ruled by an abbot, and to live in a monastery, accepting the guidance and control of another. Surely such disciples follow the example of the Lord who said: "I came not to do mine own will, but the will of him that sent me" [John 6:38]. But this obedience will be acceptable to God and pleasing to men only if it be not given fearfully, or half-heartedly, or slowly, or with grumbling and protests. For the obedience which is given to a superior is given to God, as he himself has said: "Who heareth you, heareth me" [Luke 10:16]. Disciples ought to obey with glad hearts, "for the Lord loveth a cheerful giver" [2 Cor. 9:7]. If the disciple obeys grudgingly and complains even within his own heart, his obedience will not be accepted by God, who sees his unwilling heart; he will gain no favor for works done in that spirit, but, unless he does penance and mends his ways, he will rather receive the punishment of those that murmur against the Lord's commands.

Ch. 6. _Silence._--Let us do as the prophet says: "I said, I will take heed to my ways that I sin not with my tongue; I will keep my tongue with a bridle. I was dumb with silence, I held my peace even from good" [Ps. 39:1, 2]. This is the meaning of the prophet: if it is right to keep silence even from good, how much more ought we to refrain from speaking evil, because of the punishment for sin. Therefore, although it may be permitted to the tried disciples to indulge in holy and edifying discourse, even this should be done rarely, as it is written: "In a multitude of words there wanteth not sin" [Prov. 10:19], and again: "Death and life are in the power of the tongue" [Prov. 18:21]. For it is the business of the master to speak and instruct, and that of the disciples to hearken and be silent. And if the disciple must ask anything of his superior, let him ask it reverently and humbly, lest he seem to speak more than is becoming. Filthy and foolish talking and jesting we condemn utterly, and forbid the disciple ever to open his mouth to utter such words.

Ch. 7. _Humility._--Brethren, the holy Scripture saith: "And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted" [Matt. 23:12]. Here we are shown that all exaltation is of a piece with pride, which the prophet tells us he avoids, saying: "Lord, my heart is not haughty nor mine eyes lofty, neither do I exercise myself in great matters, or in things too high for me. Surely I have behaved and quieted myself, as a child that is weaned of its mother; my soul is as a weaned child" [Ps. 131:1,2]. Therefore, brethren, if we wish to attain to the highest measure of humility and to that exaltation in heaven which is only to be gained by lowliness on earth, we must raise to heaven by our deeds such a ladder as appeared to Jacob in his dream, whereon he saw angels ascending and descending. For the meaning of that figure is that we ascend by humility of heart and descend by haughtiness. And the ladder is our life here below which God raises to heaven for the lowly of heart. Our body and soul are the two sides of the ladder, in which by deeds consistent with our holy calling we insert steps whereby we may ascend to heaven.

Now the first step of humility is this, to escape destruction by keeping ever before one's eyes the fear of the Lord, to remember always the commands of the Lord, for they who scorn him are in danger of hell-fire, and to think of the eternal life that is prepared for them that fear him. So a man should keep himself in every hour from the sins of the heart, of the tongue, of the eyes, of the hands, and of the feet. He should cast aside his own will and the desires of the flesh; he should think that God is looking down on him from heaven all the time, and that his acts are seen by God and reported to him hourly by his angels. For the prophet shows that the Lord is ever present in the midst of our thoughts, when he says: "God trieth the hearts and the reins" [Ps. 7:9], and again, "The Lord knoweth the thoughts of men" [Ps. 94:11], and again he says: "Thou hast known my thoughts from afar" [Ps. 139:2], and "The thoughts of a man are known to thee" [Ps. 76:11]. So a zealous brother will strive to keep himself from perverse thoughts by saying to himself: "Then only shall I be guiltless in his sight, if I have kept me from mine iniquity" [Ps. 18:23]. And the holy Scriptures teach us in divers places that we should not do our own will; as where it says: "Turn from thine own will" [Ecclesiasticus 18:30]; and where we ask in the Lord's Prayer that his will be done in us; and where it warns us: "There is a way that seemeth right unto a man, but the end thereof are the ways of death" [Prov. 14:12]; and again, concerning the disobedient: "They are corrupt and abominable in their desires" [Ps. 14:1]. And we should always remember that God is aware of our fleshly desires; as the prophet says, speaking to the Lord: "All my desire is before thee" [Ps. 38:9]. Therefore, we should shun evil desires, for death lieth in the way of the lusts; as the Scripture shows, saying: "Go not after thy lusts" [Ecclesiasticus 18:30]. Therefore since the eyes of the Lord are upon the good and the wicked, and since "the Lord looked down from heaven upon the children of men to see if there were any that did understand and seek God" [Ps. 14:2], and since our deeds are daily reported to him by the angels whom he assigns to each one of us; then, surely, brethren, we should be on our guard every hour, lest at any time, as the prophet says in the Psalms, the Lord should look down upon us as we are falling into sin, and should spare us for a space, because he is merciful and desires our conversion, but should say at the last: "These things hast thou done and I kept silence" [Ps. 50:21].

The second step of humility is this, that a man should not delight in doing his own will and desires, but should imitate the Lord who said: "I came not to do mine own will, but the will of him that sent me" [John 6:38]. And again the Scripture saith: "Lust hath its punishment, but hardship winneth a crown."

The third step of humility is this, that a man be subject to his superior in all obedience for the love of God, imitating the Lord, of whom the apostle says: "He became obedient unto death" [Phil. 2:8].

The fourth step of humility is this, that a man endure all the hard and unpleasant things and even undeserved injuries that come in the course of his service, without wearying or withdrawing his neck from the yoke, for the Scripture saith: "He that endureth to the end shall be saved" [Matt. 10:22], and again: "Comfort thy heart and endure the Lord" [Ps. 27:14]. And yet again the Scripture, showing that the faithful should endure all unpleasant things for the Lord, saith, speaking in the person of those that suffer: "Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter" [Ps. 44:22]; and again, rejoicing in the sure hope of divine reward: "In all things we are more than conquerors through him that loved us" [Rom. 8:37]; and again in another place: "For thou, O God, hast proved us; thou hast tried us as silver is tried; thou broughtest us into the net, thou laidst affliction upon our loins" [Ps. 66:10 f]; and again to show that we should be subject to a superior: "Thou hast placed men over our heads" [Ps. 66:12]. Moreover, the Lord bids us suffer injuries patiently, saying: "Whosoever shall smite thee on the right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain" [Matt. 5:39-41]. And with the apostle Paul we should suffer with false brethren, and endure persecution, and bless them that curse us.

The fifth step of humility is this, that a man should not hide the evil thoughts that arise in his heart or the sins which he has committed in secret, but should humbly confess them to his abbot; as the Scripture exhorteth us, saying: "Commit thy way unto the Lord, trust also in him" [Ps. 37:5]; and again: "O, give thanks unto the Lord, for he is good; for his mercy endureth forever" [Ps. 106:1]; and yet again the prophet saith: "I have acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin" [Ps. 32:5].

The sixth step of humility is this, that the monk should be contented with any lowly or hard condition in which he may be placed, and should always look upon himself as an unworthy laborer, not fitted to do what is intrusted to him; saying to himself in the words of the prophet: "I was reduced to nothing and was ignorant; I was as a beast before thee and I am always with thee" [Ps. 73:22 f].

The seventh step of humility is this, that he should not only say, but should really believe in his heart that he is the lowest and most worthless of all men, humbling himself and saying with the prophet: "I am a worm and no man; a reproach of men, and despised of all people" [Ps. 22:6]; and "I that was exhalted am humbled and confounded" [Ps. 88:15]; and again: "It is good for me that I have been afflicted, that I might learn thy statutes" [Ps. 119:71].

The eighth step of humility is this, that the monk should follow in everything the common rule of the monastery and the examples of his superiors.

The ninth step of humility is this, that the monk should restrain his tongue from speaking, and should keep silent even from questioning, as the Scripture saith: "In a multitude of words there wanteth not sin" [Prov. 10:19], and "Let not an evil speaker be established in the earth" [Ps. 140:11].

The tenth step of humility is this, that the monk should be not easily provoked to laughter, as it is written: "The fool raiseth his voice in laughter" [Ecclesiasticus 21:23].

The eleventh step of humility is this, that the monk, when he speaks, should do so slowly and without laughter, softly and gravely, using few words and reasonable, and that he should not be loud of voice; as it is written: "A wise man is known for his few words."

The twelfth step of humility is this, that the monk should always be humble and lowly, not only in his heart, but in his bearing as well. Wherever he may be, in divine service, in the oratory, in the garden, on the road, in the fields, whether sitting, walking, or standing, he should always keep his head bowed and his eyes upon the ground. He should always be meditating upon his sins and thinking of the dread day of judgment, saying to himself as did that publican of whom the gospel speaks: "Lord, I am not worthy, I a sinner, so much as to lift mine eyes up to heaven" [Luke 18:13]; and again with the prophet: "I am bowed down and humbled everywhere" [Ps. 119:107].

Now when the monk has ascended all these steps of humility, he will arrive at that perfect love of God which casteth out all fear [1 John 4:18]. By that love all those commandments which he could not formerly observe without grievous effort and struggle, he will now obey naturally and easily, as if by habit; not in the fear of hell, but in the love of Christ and by his very delight in virtue. And thus the Lord will show the working of his holy Spirit in this his servant, freed from vices and sins.

Ch. 8. _Divine worship at night_ [vigils].--During the winter; that is, from the first of November to Easter, the monks should rise at the eighth hour of the night; a reasonable arrangement, since by that time the monks will have rested a little more than half the night and will have digested their food. Those brothers who failed in the psalms or the readings shall spend the rest of the time after vigils (before the beginning of matins) in pious meditation. From Easter to the first of November matins shall begin immediately after daybreak, allowing the brothers a little time for attending to the necessities of nature.

Ch. 9. _The psalms to be said at night._{113}--During the winter time, the order of service shall be as follows: first shall be recited the verse ["Make haste, O God, to deliver me; make haste to help me, O God," Ps. 70:1]; then this verse three times: "O Lord, open thou my lips and my mouth shall show forth thy praise" [Ps. 51:15]; then the third psalm and the Gloria, the 94th Psalm responsively or in unison, a hymn, and six psalms responsively. After this the abbot shall give the benediction with the aforesaid verse, and the brothers shall sit down. Three lessons from the gospels with three responses shall then be read from the lecturn by the brothers in turn. The first two responses shall be sung without the Gloria, but in the third response which follows the last reading the cantor shall sing the Gloria, the monks rising from their seats at the beginning of it to show honor and reverence to the holy Trinity. Passages are to be read from the Old and New Testaments in the vigils, and also the expositions of these passages left by the accepted orthodox Catholic fathers. After the three readings and the responses, six psalms with the Halleluia shall follow, then a reading from the epistles recited from memory, and the usual verses, the vigils concluding with the supplication of the litany, "Kyrie eleison."

{113} The numbering of the psalms in the authorized version differs from their numbering in the Vulgate. We have followed the numberings of the latter in those passages of the Rule in which the psalms for the services are given. But in quotations from the psalms we have followed the translation as well as the numbering of the authorized version, except occasionally when the translation in the authorized version does not give the sense required by the context of the Rule. In these cases we have translated the Latin of the Vulgate. The following table gives the corresponding numbers in each version:

Authorized Version. Vulgate.
1- 10 1- 10
11-113 10-112
114-115 113
116 114-115
117-146 116-145
147 146-147
148-150 148-150

In the Vulgate there are two psalms having the same number 10.

Ch. 10. _The order of vigils in summer._--From Easter to the first of November the above order of worship shall be observed, except that the reading shall be shortened because of the shorter nights; that is, in place of the three lessons, one lesson from the Old Testament shall be recited from memory, with the short response. The rest of the service shall be observed as described above, so that the number of psalms read shall never be less than twelve, not counting the 3d and the 94th.

Ch. 11. _The order of vigils on Sunday._--On Sunday the brothers shall rise earlier than on other days. The order of service in the vigils of Sunday shall be as follows: first, six psalms and the verse are to be said as described above; then the brothers, sitting down, shall read in order from their seats four lessons from the gospels, with responses, and in the fourth response the cantor shall sing the Gloria, at the beginning of which all shall rise to show reverence. After the lessons six other psalms shall be said responsively and the verse; then four more lessons shall be read with the responses as before; then three canticles chosen from the prophets by the abbot shall be sung with the Halleluia; then after the verse and the benediction of the abbot, four other lessons shall be read from the New Testament in the same order as above, and after the fourth response the abbot shall begin the hymn "We praise thee, O Lord" (Te Deum laudamus), following it with a lesson from the Gospel, during which all rise to show reverence and honor to God. After the reading all shall respond "Amen," and the abbot shall begin the hymn: "It is a good thing to praise the Lord"; then the abbot shall give the benediction, and the matins shall be begun. This order of service is to be observed on all Sundays, winter and summer, unless it should happen, which God forbid, that the brethren are late in rising, in which case the readings and responses may be shortened. But care should be taken that this does not happen, and if it does, he whose negligence caused the delay should make satisfaction to God for his fault by doing penance in the oratory.

Ch. 12. _The order of matins on Sunday._--In the matins on the Lord's day the order of service shall be as follows: first, the 66th Psalm in unison, then the 50th Psalm with the Halleluia, then the 117th and the 62d Psalms, the _Benedictiones_ [that is, Dan. 3:52-90], and the _Laudes_ [that is, Pss. 148, 149, 150], a lesson from Revelation recited from memory, a response, a hymn, the usual verse, and a song from the Gospel, concluding with the litany, and the benediction.

Ch. 13. _The order of matins on week days._--On week days the order of service in the matins shall be as follows: first, the 66th Psalm recited somewhat slowly as on Sunday, in order that all may be in their places in time to join in the 50th Psalm, which is to be recited responsively; then two psalms for the day according to this schedule: on Monday, the 5th and the 35th; on Tuesday, the 42d and the 56th; on Wednesday, the 63d and the 64th; on Thursday, the 87th and the 89th; on Friday the 75th and the 91st; and on Saturday, the 142d and the song from Deuteronomy [33:1-43], the last being divided by two Glorias. On other days, the songs from the prophets are to be sung, each on its proper day, according to the custom of the Roman church. Then shall follow the lauds, a lesson from the epistles recited from memory, the response, a hymn, the verse, and a song from the Gospel, concluding with the litany and the benediction. At the close of matins and vespers every day, the superior shall recite the Lord's prayer in the hearing of all, because of the quarrels which are apt to occur among the monks; so that the brethren, in their hearts uniting in the petition, "Forgive us our trespasses as we forgive those that trespass against us," may cleanse their hearts from sins of this sort. In other services, the last part of the prayer, "Deliver us from evil," shall be said responsively by all.

Ch. 14. _The order of vigils on Saints' days._--On Saints' days and on all feast days, the order of service shall be the same as that for Sunday as described above, except that the psalms and responses and readings belonging to the particular day shall be used.

Ch. 15. _The occasions on which the Halleluia shall be said._--From Easter to Pentecost the Halleluia shall be said with the psalms and responses. From Pentecost to the beginning of Lent in the vigils of the night the Halleluia shall be said only with the last six psalms; on Sundays, except in Lent, the Halleluia shall be said also with the songs at matins, prime, terce, sext, and nones, but at vespers the songs shall be said responsively. The responses shall not be said with the Halleluia except during the season from Easter to Pentecost.

Ch. 16. _The order of divine worship during the day._--The prophet says: "Seven times a day do I praise thee" [Ps. 119:164]; and we observe this sacred number in the seven services of the day; that is, matins, prime, terce, sext, nones, vespers, and completorium; for the hours of the daytime are plainly intended here, since the same prophet provides for the nocturnal vigils, when he says in another place: "At midnight I will rise to give thanks unto thee" [Ps. 119:62]. We should therefore praise the Creator for his righteous judgments at the aforesaid times: matins, prime, terce, sext, nones, vespers, and completorium; and at night we should rise to give thanks unto Him.{114}

{114} There were eight services to be held every day. The night service was called vigils and was held some time between midnight and early dawn, perhaps as early as 2 A.M. in summer, and as late as 4 or 5 in winter. The first service of the day was called matins. It followed vigils after a short interval. It was supposed to begin about daybreak, which is also an indefinite expression and not a clearly fixed moment. The service of prime began with the first period of the day, terce with the third, sext with the sixth, and nones with the ninth. Vespers, as its name indicates, began toward evening. Completorium, or compline, was the last service of the day and took place just before the monks went to bed.

These designations of time are necessarily very inaccurate and indefinite. Beginning with sunrise the day was divided into twelve equal periods which were numbered from one to twelve. Beginning with sunset the night was divided in the same way. The day periods would, of course, be much longer in summer than in winter. As their methods of measuring time were primitive and inaccurate we must not suppose that the services took place exactly and regularly at the same hour every day.

Ch. 17. _The number of psalms to be said at these times._--We have already described the order of psalms for the nocturnal vigils and for matins; let us now turn to the other services. At prime, three psalms shall be said separately, that is, each with a Gloria, the verse, "Make haste, O God, to deliver me," and the hymn for the hour being said before the psalms; then one lesson from the Epistles shall be read, then the verse, the "Kyrie eleison," and the benediction. At terce, sext, and nones the same order shall be observed: first the prayer (that is, the verse, "Make haste, O God," etc.), the hymn for the hour, the three psalms, the lesson, the verse, the "Kyrie eleison," and the benediction. If the congregation is large, the psalms shall be said responsively; if small, they shall be said in unison. At vespers four psalms shall be said responsively, then shall follow the lesson, the response, the hymn for the hour, the Ambrosian hymn, the verse, the song from the Gospel, the Litany, the Lord's prayer, and the benediction. At completorium, three psalms shall be said in unison, then the hymn for the hour, the lesson, the verse, the "Kyrie eleison," the benediction, and the dismissal.

Ch. 18. _The order in which these psalms shall be said._--All the services of the daytime shall begin with the verse "Make haste, O God, to deliver me; make haste to help me, O God," followed by the Gloria and the hymn for the hour. The order in which the psalms are to be read in these services is as follows: at prime on Sunday, four sections of the 118th Psalm, and at the other services on Sunday, terce, sext, nones, three sections each of the same psalm; at prime on Monday, three psalms, the 1st, 2d, and 6th; so on through the week to Sunday again, three psalms being said at each prime in the order of arrangement to the 19th, the 9th and the 17th being divided into two readings. In this way vigils on Sunday will always begin with the 20th psalm. At terce, sext, and nones on Monday, the nine sections of the 118th psalm which remain shall be said three at each service, thus reading the whole 118th Psalm on the two days, Sunday and Monday. On Tuesday the nine psalms from the 119th to the 127th shall be read three at each of the services of terce, sext, and nones. This order of psalms, and the regular order of hymns, lessons, and verses is to be observed throughout the week, and on Sunday the reading shall begin again with the 118th psalm. At vespers four psalms are to be read daily, from the 109th to the 147th, leaving out those that are prescribed for the other services (from the 117th to the 127th, the 133d, and the 142d). As this does not make the required number of psalms, three for each day, the longer ones shall be divided, namely, the 138th, the 143d, and the 144th; and the 116th, being very short, shall be read with the 115th. The rest of the service of vespers, the lesson, the response, the hymn, the verse, and the song, shall be observed as already described. At completorium, the same psalms shall be read each day, namely, the 4th, the 90th, and the 133d. All the rest of the psalms, not thus arranged for, shall be divided equally among the seven nocturnal vigils, the longer ones being divided, making twelve readings for each night. If this particular order of the psalms is not satisfactory, it may be changed; but in any case, the whole psalter with its full number of 150 psalms should be completed every week, and should be begun again from the first at the vigils on Sunday. Monks who read less than the whole psalter with the customary songs during the course of the week are assuredly lax in their devotion, since we are told that the holy fathers were accustomed in their zeal to read in a single day what we in our indolence can scarcely accomplish in a whole week.

Ch. 19. _The behavior of the monks in the services._--We know of course that the divine presence is everywhere, and that "the eyes of the Lord look down everywhere upon the good and the evil," but we should realize this in its fulness, especially when we take part in divine worship. Remember the words of the prophet: "Serve the Lord in all fear" [Ps. 2:11], and again "Sing wisely" [Ps. 47:7], and yet again, "In the sight of the angels I will sing unto thee" [Ps. 138:1]. Let us then consider how we should behave in the sight of God and his angels, and let us so comport ourselves in the service of praise that our hearts may be in harmony with our voices.

Ch. 20. _The reverence to be shown in prayer._--When we have any request to make of powerful persons, we proffer it humbly and reverently; with how much greater humility and devotion, then, should we offer our supplications unto God, the Lord of all. We should realize, too, that we are not heard for our much speaking, but for the purity and the contrition of our hearts. So when we pray, our prayer should be simple and brief, unless we are moved to speak by the inspiration of the spirit. The prayer offered before the congregation also should be brief, and all the brothers should rise at the signal of the superior.

Ch. 21. _The deans of the monastery._--In large congregations certain ones from among the brothers of good standing and holy lives should be chosen to act as deans and should be set to rule over certain parts under the direction of the abbot. Only persons to whom the abbot may safely intrust a share of his burdens should be selected for this office and they should be chosen not according to rank, but according to their merits and wisdom. But if any one of the deans shall be found in fault, being perhaps puffed up by his position, he should be reprimanded for his fault the second or third time, and then if he does not mend his ways he should be deposed and his place given to a worthier brother. The same treatment should be accorded the _præpositi_.

Ch. 22. _How the monks should sleep._--The monks shall sleep separately in individual beds, and the abbot shall assign them their beds according to their conduct. If possible all the monks shall sleep in the same dormitory, but if their number is too large to admit of this, they are to be divided into tens or twenties and placed under the control of some of the older monks. A candle shall be kept burning in the dormitory all night until daybreak. The monks shall go to bed clothed and girt with girdles and cords, but shall not have their knives at their sides, lest in their dreams they injure one of the sleepers. They should be always in readiness, rising immediately upon the signal and hastening to the service, but appearing there gravely and modestly. The beds of the younger brothers should not be placed together, but should be scattered among those of the older monks. When the brothers arise they should gently exhort one another to hasten to the service, so that the sleepy ones may have no excuse for coming late.

Ch. 23. _The excommunication for lighter sins._--If any brother shows himself stubborn, disobedient, proud, or complaining, or refuses to obey the rule or to hearken to his elders, let him be admonished in private once or twice by his elders, as God commands. If he does not mend his ways let him be reprimanded publicly before all. But, if, knowing the penalty to which he is liable, he still refuses to conform, let him be excommunicated [that is, cut off from the society of the other monks], and if he remains incorrigible let him suffer bodily punishment.

Ch. 24. _The forms of excommunication._--The nature of the excommunication and discipline should be suited to the extent of the guilt, which is to be determined by the abbot. If the brother is guilty of one of the lighter sins, let him be deprived of participation in the common meal. The one who has been thus deprived shall not lead in the psalms and responses in the oratory or read the lessons; he shall eat alone after the common meal; so that, for example, if the brothers eat at the sixth hour, he shall eat at the ninth, and if the brothers eat at the ninth hour, he shall eat at vespers. This shall be continued until he has made suitable satisfaction for his fault.

Ch. 25. _The excommunication for the graver sins._--For graver sins the brother shall be deprived of participation both in the common meal and in the divine services. No brother shall speak to him or have anything to do with him, but he shall labor alone at the work assigned to him as a penance, meditating on the meaning of that saying of the apostle: "To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus Christ" [1 Cor. 5:5]. And he shall eat alone, receiving his food in such measure and at such time as the abbot shall determine. No one meeting him shall bless him, and the food which is given him shall be unblessed.

Ch. 26. _Those who consort with the excommunicated without the order of the abbot._--If any brother shall presume to speak to one who has been excommunicated, or shall give a command to him, or have anything whatever to do with him, except by the order of the abbot, he shall be placed under the same sort of excommunication.

Ch. 27. _The abbot should be zealous for the correction of those who have been excommunicated._--The abbot should exercise the greatest care over erring brothers; as it is written: "They that be whole need not a physician, but they that are sick" [Matt. 9:12]. So the abbot should use all the means that a wise physician uses: he should send secret comforters, wiser and older brothers, who will comfort the erring one, and urge him humbly to make amends, as the apostle says: "Comfort him, lest perhaps such a one should be swallowed up with too much sorrow" [2 Cor. 2:7], and again "Charity shall be confirmed in him" [2 Cor. 2:8]. Let him also be prayed for by all. It should be the greatest care of the abbot that not one of his flock should perish, using to this end all his wisdom and ability, for he is set to care for sick souls, not to rule harshly over well ones. Let him be warned in this matter by the words of God spoken to the evil shepherds of Israel through the prophet: "Ye did take that which ye saw to be strong, and that which was weak ye did cast out" [cf. Ezek. 34:3 f]. Let him rather follow the example of the good shepherd, who, leaving his ninety and nine, went out into the mountains and sought the one sheep which had gone astray; who, when he found it, had compassion on its weakness, and laid it on his own sacred shoulders and brought it back to the flock.

Ch. 28. _Those who do not mend their ways after frequent correction._--If any brother has been frequently corrected and excommunicated, and still does not mend his ways, let the punishment be increased to the laying on of blows. But if he will not be corrected or if he attempts to defend his acts, then the abbot shall proceed to extreme measures as a wise physician will do; that is, when the poultices and ointments, as it were, of prayer, the medicines of Scripture, and the violent remedies of excommunication and blows have all failed, he has recourse to the last means, prayer to God, the all-powerful, that He should work the salvation of the erring brother. But if he still cannot be cured, then the abbot shall proceed to the use of the knife, cutting out that evil member from the congregation; as the apostle says: "Put away from among yourselves that wicked person" [1 Cor. 5:13]; "If the unbelieving depart, let him depart" [1 Cor. 7:15]; that the whole flock be not contaminated by one diseased sheep.

Ch. 29. _Shall brothers who have left the monastery be received back?_--If a brother has left the monastery or has been cast out for his own fault, and shall wish to be taken back, he shall first of all promise complete reformation of that fault, and then shall be received into the lowest grade in the monastery to prove the sincerity of his humility. If he again departs, he shall be received back the third time, knowing, however, that after that he shall never again be taken back.

Ch. 30. _The manner of correction for the young._--The forms of punishment should be adapted to every age and to every order of intelligence. So if children or youths, or those who are unable to appreciate the meaning of excommunication, are found guilty, they should be given heavy fasts and sharp blows for their correction.