The Rule of Saint Benedict

There are plenty of English translations of Benedict's Rule available, but they are often quite loose compared to the original Latin. This translation aims to be fairly literal, reflecting the original Latin as much as it can, while still offering a text that is readable in English. It is meant more for study purposes than simple reading pleasure.

Prologue

1 Give ear, O son, to the commands of the master, and bend the ear of your heart, and freely receive the counsel of a loving father and fulfill it fruitfully, 2 so that through the work of obedience you might return to him from whom you have departed through the idleness of disobedience. 3 Therefore, my discourse is now directed to you, anyone who, about to fight for the Lord Christ, the true king, renouncing his own inclinations, takes up the strongest and most glorious arms of obedience.

4 First of all, as soon as you begin whatever good thing is to be done, you should ask from him by means of most urgent prayer that it be completed, 5 so that he, who has already deemed us worthy to count among the number of his children, ought not at any time to be saddened on account of our bad acts. 6 For thus, on account of his good gifts to us, he ought to be obeyed at all times, so that not only might an angry father not disinherit his own children at some time, 7 but neither that the lord who ought to be feared, upset by our bad deeds, might hand over for eternal punishment the most worthless servants who would not follow him to glory.

     8 Therefore, let us at length arise then with the scripture rousing us and saying, “It is time already to raise ourselves from sleep,” (ROM 13:11) 9 and with our eyes opened to the godly light, let us hear with inspired ears what the divine voice, crying out daily, admonishes us, saying, 10 “Today, if you would hear his voice, do not harden your hearts.” (PSM 95:8) 11 And again, “He who has ears for hearing, let him hear what the spirit says to the churches.” (REV 2:7) 12 And what does he say? “Come, my sons, listen to me; I will teach you the fear of the Lord.” (PS 33:12) 13 “Run while you have the light of life, so that the darkness of death does not seize you.” (JHN 12:35)

       14 And the Lord, seeking his laborer among a multitude of people to whom he proclaims these things, again says, 15 “Who is the man who wishes life and desires to see good days?” (PS 34:12) 16 Which, if you, when hearing it, would respond, “I”, [then] God is speaking to you: 17 “If you wish to have true and everlasting life, keep your tongue from evil and your lips that they not speak deceit; turn away from evil and do good; seek peace and follow it. (PS 33:14-15) 18 And when you have done these things, my eyes [will be] upon you and my ears [will attend] to your prayers, and before you invoke me, I will say unto you, ‘Behold, I am here.’” (ISA 58:9) 19 What [could be] sweeter to us than this voice of the Lord who is inviting us, dearest brothers? 20 Behold, by his own dutifulness [to God] the Lord shows us the way of life. 21 Therefore, our loins being girded with faith or with the performance of good acts, let us proceed on his paths through the guidance of the gospel, so that we may deserve to see him who has called us into his kingdom. (1 THS 2:12)

        22 If we wish to live in the tabernacle of that kingdom, unless we hasten to that place by good deeds, we certainly do not arrive. 23 But let us ask the Lord, saying to him along with the prophet, “Lord, who will live in your tabernacle, or who will rest on your holy mountain?” (PS 14:1) 24 After this questioning, brethren, let us listen to the Lord as he answers and shows to us the way to that very tent, 25 saying, “He who enters without a blemish and works righteousness; 26 he who speaks truth in his heart, who has not done wrong with his tongue; 27 he who has not done evil to his neighbor, who does not accept a reproach against his neighbor; (PS 14:2-3) 28 he who, casting away from the sight of his heart together with his very own persuasion, has led away to nothing the malicious devil who urges some things upon him, and has taken hold of the budding thoughts of the devil and dashed them against Christ; 29 those who, fearing the Lord, do not represent themselves as exalted based on their own good works, but, considering that those good things within themselves are not able to be done by themselves but rather are done by the Lord, they glorify the Lord who is working within themselves, saying, together with the prophet, this: “Give the glory not to us, Lord, not to us, but to your name.” (PS 113:9/115:1) 31 In the same way, Paul the Apostle did not attribute anything to himself with regard to his own preaching, saying, “I am what I am by the grace of God.” (1 COR 15:10) 32 And again that same man says, “He who glories, let him glory in the Lord.” (2 COR 10:17) 33 Whence even the Lord in the Gospel says, “He who hears these my words and does them, I will liken him to a wise man who built his house upon the rock; 34 the floods came, the winds blew, and they pressed against that house, and it did not fall, because it had been founded upon the rock.” (MATT 7:24-25)

        35 The Lord, fulfilling these things, daily expects that we ought to respond to these his holy admonitions by our deeds. 36 Therefore, the days of this life are stretched out to us as a truce for the correction of our evil deeds, 37 as the Apostle says: “Do you not know that the patience of God leads you to repentance? (ROM 2:4) 38 For the holy Lord says, “I do not want the death of the sinner, but that he may be converted and live.” (EZEK 33:11)

        39 When, therefore, my brethren, we had questioned the Lord about the inhabitant of his tabernacle, we heard the rule for inhabiting it, but (only) if we would fulfill the duty of the inhabitant. 40 Therefore, our hearts and bodies ought to be prepared for the serving as a soldier for a holy obedience of his commands, 41 and that which nature holds less in us to be possible, we ought to ask the Lord that he command to supply the aid of his grace to us. 42 And if, fleeing the punishments of Hell, we want to arrive at eternal life, 43 then, while there is still time, and we are in this body, and there is time to fulfill all these things by this life of light, 44 one ought to rush forth and act in a way that may procure it for us forever.

        45 Therefore, a school for the service of the Lord ought to be established by us. 46 In which institution we hope that we shall establish nothing harsh (or) nothing burdensome; 47 but even if anything a little more rigorous appears, prescribing it by reason of equality, for the correction of vices or the preservation of charity, 48 let not yourself, being immediately frightened with dread, run away from the road of salvation, which ought not to be begun except by means of a narrow beginning. 49 Truly, by the advancement of our association and faith, our heart being enlarged by the indescribable sweetness of love, the path of the commandments of God is run, 50 such that, while never departing from his instruction, persevering in the monastery according to his teaching until death, we might through patience partake in the sufferings of Christ, with the result that we might even merit to be fellow inhabitants in his kingdom. Amen.

Chapter 1 – On the Types of Monks

      1 It is clearly shown that four types of monks exist. 2 First, [there is the type] of the cenobites, this is one who belongs to a monastery, serving like a soldier under a rule or an abbot.

      3 Then, the second type is that of the anchorites, that is to say of the hermits, those who, not in the new ardor of conversion but with the lengthy probation of a monastery, 4 who, already trained by means of the support of many, have learned to fight against the devil, 5 and being well built up out of the brotherly battleline for the individual fight of the desert, being already secure without the succor of another, are able to fight, with God helping, by the hand or arm alone against the vices of the flesh or of their thoughts.

      6 Indeed, there is a third most disgraceful type of monks, the Sarabaites, who, being proved by no rule [nor] by an experienced teacher, [are] just like the gold of a furnace, but softened in the nature of lead; 7 furthermore, preserving their loyalty to the secular world by their works, they are known to lie to God through their tonsure. 8 [They are those] who, in twos or threes or even singly, without a shepherd, are enclosed not in the lord’s but in their own sheepfolds; in place of the law they have the will of their desires, 9 since whatever they might think or choose, they call this holy, and that which they do not want, this they think to not be permitted.

      10 And then the fourth type of monks is that which is called the Gyrovague, who, throughout their whole life, are hosted in the cells of various [monks] in various provinces for three or four days at a time, 11 always wandering and never stable, enslaved both by their own wills and by the appetites of their gullet, and in all ways worse than the Sarabaites. 12 About the most wretched way of life of all these it is better to be silent than to speak. 13 Therefore, passing over these, let us turn, with the Lord helping, to setting in order the strongest type of cenobites.

Chapter 2 – What Sort of Man the Abbot Ought to Be

         1 An abbot who is worthy to preside over a monastery ought always to remember what he is called and to live up to the name of elder by his deeds. 2 For he is believed to act in the place of Christ in the monastery, since he is called by a name of that very man, 3 as the Apostle says: “You have received the spirit of the adoption of sons, in which we cry out, ‘Abba, Father.’” (ROM 8:15) 4 And for that reason the abbot ought either to teach or to institute, or to order, nothing beyond what is a precept of the Lord, 5 but let his command or teaching be strewn as the leaven of divine justice in the minds of his disciples, 6 the abbot always mindful that an examination of his own teaching or of the obedience of his disciples, of each of these things, will be conducted at the dread judgement of God. 7 And the abbot should know that whatever less useful thing the head of the household might find among the sheep inclines to the fault of the shepherd. 8 On the other hand, just as much will it be that, if all diligence will have been exercised towards the shepherd’s restless or disobedient flock and total attention will have been paid towards their unwholesome acts, 9 their shepherd, having been absolved in the court of the Lord, may say to the Lord with the prophet, “I have not concealed your justice in my heart, I have spoken your truth and your salvation (PS 39:11); however, those who disdain me, have spurned me (EZEK 20:27).” 10 And then in the end let that very death which overpowers them be a punishment for the disobedient sheep in his care.

         11 Therefore, when anyone takes up the name of abbot, he ought to preside over his disciples by means of a two-fold doctrine: 12 that is, let him demonstrate everything good and holy by his deeds more than his words, such that he sets forth the commandments of the Lord by words to his capable disciples, but shows the divine precepts by his deeds to the hard in heart and the more simple-minded [disciples]. 13 Indeed, let him show through his own deeds that all the things which he will have taught to his disciples to be contrary [to God’s laws] ought not to be done, lest that very man in preaching to others be found rejected as unworthy, (1COR 9:27) 14 so that God may not ever say to that man while he is sinning, “Why are you expounding my precepts and taking up my covenant via your mouth? Truly, you hated discipline and tossed my teachings behind you;” (PS 49:16-17) 15 and, “You, who were seeing the mote in the eye of your brother, did not see the beam in your own.” (MATT 7:3)

         16 Let not a person in the monastery be set apart [as special] by him. 17 Let not one be more loved than another, except him whom he should find better in his good acts or his obedience. 18 Let not the free born be placed before the one converted out of slavery, except another reasonable cause should exist. 19 Because if, with justice dictating, it will have seemed so to the abbot, then he shall do it from the rank of no matter who. But if it is otherwise, let them keep their own places, 20 for “whether slave or free, all are one in Christ” (EPH 6:8; GAL 3:28) and we bear an equal profession of service under one Lord, for “there is no esteeming of persons in the presence of God.” (ROM 2:11) 21 Only in this way are we distinguished with Him: if we should be found humble and better than others in good works. 22 Therefore, let there be equal love from him towards all; let one discipline be proffered to all according to their merits.

         23 For indeed, in his teaching the abbot ought to always maintain that apostolic model in which he says, “censure, entreat, scold;” (2TIM 4:2) 24 that is, mixing times with times, flatteries with dread warnings [i.e. depending on the circumstances], let him show forth the terror-inspiring disposition of a teacher, the loving disposition of a father; 25 that is, he ought to censure the undisciplined and restless ones more harshly, but to entreat the obedient and mellow and patient ones so that they may do better; [and] we urge him that he should scold and reproach those who are neglecting and disregarding [their commitment].

         26 Nor let him conceal the sins of offenders; but even as soon as they start to appear, mindful of the danger of Eli, the priest from Shilo (1SAM 2-4), let him cut off those things by the root so that he might be stronger. 27 And indeed let him correct the more upright and perceptive souls with a first or second admonition of words, 28 but let a chastisement of lashes or of the body correct the dishonorable and the stubborn and proud or disobedient at the very beginning of sin, knowing that it is written, “A fool is not corrected with words,” (PROV 29:19) 29 and also, “Strike your son with a rod and you will free his soul from death.” (PROV 23:14)

         30 The abbot always ought to remember what he is, to remember what he is called, and to know that to whom more is given, from him more is demanded. (see LUKE 12:48)

        31 And he should know what a difficult and arduous thing he takes up, to rule souls and to be a servant to the personalities of many: indeed one [is ruled] with flatteries, but another with rebukes, and another with persuasions; 32 and according to the character and intelligence of each one, so should he shape and adapt himself to everything so that not only does he not suffer losses of the flock entrusted to himself, but he may even rejoice in the growth of a good flock. 33 Before all, let him not be ignoring or undervaluing the salvation of the souls entrusted to him, lest he should have more anxiety concerning ephemeral, earthly, and fallen things, 34 let him always consider that he has received souls for governing, about whom he must also render an account. 35 And lest he be concerned about less strong property, let him remember the scripture, “First seek the kingdom of God and his justice, and all these things will be added unto you,” (MATT 6:33) 36 and also, “Nothing is lacking for those who fear him.” (PS 33:10)

        37 And he should know that he who takes up governing souls should prepare himself for rendering an account [of them]; 38 and he will have to know that whatever number of brothers that he has under his care, he should recognize for certain that on the day of judgment he will have to render an account of all those souls to the Lord, without a doubt added to even his own soul. 39 And thus, always fearing the future examination of a shepherd concerning the sheep charged [to him], when he gives warning about others’ reckonings, he is rendered solicitous about his own, and when from his own warnings he supplies a correction to others, he himself is made corrected from his vices.

Chapter 3 – On Summoning the Brothers to Council

         1 Whenever any important things ought to be done in the monastery, let the abbot call together the whole congregation and let he himself say why it is done, 2 and hearing the counsel of the brothers, let him consider it within himself and let him do that which he would judge to be most beneficial. 3 However, the reason why we have said that all be called to the council [is] that often the Lord reveals to a younger [brother] what is better.

         4 However, let the brothers thus give counsel with all the subjection of humility, and let them not impudently presume to defend whatever will have seemed [best] to them, 5 and let [the decision] hang more on the judgment of the abbot, so that, whatever he will have judged to be more wholesome, all may obey him. 6 But just as it behooves the disciples to obey the master, so even is it meet that [the master] himself should arrange all things prudently and justly.

         7 In all things, therefore, let all [the brothers] follow the Rule as their master, and let him not be turned away from it thoughtlessly by anyone. 8 Let no one in the monastery follow the will of his own particular heart, 9 and let not anyone presume to contend impudently with his own abbot or outside of the monastery. 10 For if he will have presumed [to do that], he should be subject to the Rule’s discipline. 11 Nevertheless, let the abbot himself do all things with the fear of God and in observation of the Rule, knowing that he will no doubt have to render an account of all his judgements to God, the most equitable judge.

         12 If indeed anything minor ought to be done in the interests of the monastery, let him just make use of the counsel of the elders, 13 as it is written: “Do all things with counsel and after it is done you will not regret it.” (ECCL 32:24)

Chapter 4 – What Are the Instruments of Good Works

         1 In the first place, to love the Lord God with one’s whole heart, one’s whole soul, one’s whole strength (DEUT 6:5); 2 and then [to love] one’s neighbor as himself. (LUKE 10:27) 3 Then, to not kill (LUKE 18:20), 4 to not commit adultery (MATT 19:18), 5 to not do theft (EXOD 20:15), 6 to not covet (DEUT 6:21), 7 to not bear a false witness (MARK 10:19), 8 to honor all men (1PET 2:17), 9 and let him not do to anyone else what he does not wish to be done to himself. (TOB IV:16)

         10 To deny oneself to oneself so that one may follow Christ. (LUKE 9:23) 11 To restrain the body (1COR 9:27), 12 to not embrace pleasures (2PET 2:13), 13 to love fasting. (JOEL 1:14) 14 To revive the poor (TOB 4:7), 15 to clothe the naked (ISA 58:7), 16 to visit the sick (MATT 25:36), 17 to bury the dead. (TOB 1:21) 18 To assist [those] in distress (ISA 1:17), 19 to comfort the afflicted. (1THS 5:14)

        20 To make oneself a stranger to the ways of the world (JAM 1:27), 21 to put nothing before the love of Christ. (MATT 10:37-38) 22 To not follow through on one’s anger (MATT 5:22), 23 to not hold back a time for the violence of anger. (EPH 4:26) 24 To not hold guile in one’s heart (PS 14:3), 25 to not offer a false peace. (ROM 12:18) 26 To not forsake charity. (1PET 4:8) 27 To not swear, lest one perhaps perjure [oneself] (MATT 5:33-37), 28 to bring forth truth from one’s heart and mouth. (PS 14:3)

        29 To not return evil for evil. (1THS 5:15) 30 To not do injury [to others], but even to patiently allow them to be done [to us]. (1COR 6:7) 31 To love one’s enemies. (LUKE 6:27) 32 To not curse back those who curse oneself, but rather to bless [them]. (1PET 3:9) 33 To endure persecution for the sake of justice. (MATT 5:10)

        34 To not be proud (TOB 4:14), 35 to not [be] drunk (1TIM 3:3), 36 to not [be] very gluttonous (ECCL 31:17), 37 to not [be] drowsy (PROV 20:13), 38 to not [be] indolent (ROM 12:11), 39 to not [be] a grumbler (1COR 10:10), 40 to not [be] a disparager. (WISD 1:11)

        41 To commit one’s hope to God. (PS 72:28) 42 When one should see something good in oneself, let one attribute it to God, not to oneself (1COR 4:7); 43 on the other hand, one should know that something wicked is always done of oneself and should be imputed to oneself. (HOS 12:9)

        44 To fear the day of judgment (JOB 31:14), 45 to be afraid of Hell (MATT 10:28), 46 to desire eternal life with every spiritual desire (PHIL 1:23), 47 to have one’s considered death daily before one’s eyes. (MATT 24:42-44) 48 To guard the actions of one’s life at every hour (DEUT 4:9), 49 to know for certain that God is looking upon oneself in every place. (PROV V:21) 50 To immediately dash upon Christ evil thoughts coming into one’s own heart (PSA 136:9), and to disclose them to one’s spiritual mentor (ECCL 8:2); 51 to guard one’s own mouth from evil or improper speech (PSA 33:13-14), 52 to not love to speak too much (PROV 10:19), 53 to not speak words that are empty or suited to laughter (MATT 12:35), 54 to not love laughter that is excessive or makes one shake. (ECCL 21:23)

        55 To cheerfully listen to holy readings (LUKE 11:28), 56 to often be inclined to prayer (COL 4:2), 57 to daily confess in prayer to God one’s own bad past deeds with tears or a groan, 58 [and] from those evils to correct [oneself] of the remainder. (PS 6:7)

        59 To not fulfill the desires of the flesh, 60 to hate one’s own will (GAL 5:16), 61 to obey the commands of the abbot in all things, even if he himself acts—which is inappropriate—otherwise, recalling that precept of the Lord: “Do what they say, but do not do what they do.” (ECCL 18:30)

        62 To not want to be called holy before one be so, but first to be [holy] so that one may be called so more truly. (MATT 23:3) 63 To daily fulfill the commands of God by one’s deeds (MATT 6:1), 64 to love chastity (ECCL 6:37), 65 to hate no one (1TIM 5:22), 66 to not have jealousy, 67 to not engage in envy (LEV 19:17), 68 to not love contention (JAM 3:14-16), 69 to flee arrogance. (2TIM 2:24) 70 And to revere elder men (PS 130:1), 71 to esteem younger men. (LEV 19:32) 72 To pray for one’s enemies in the love of Christ (1TIM 5:1); 73 to come back into peace with one you are quarreling with before the setting of the sun. (MATT 5:44) 74 And to never despair of the mercy of God. (EPH 4:26)

        75 Behold, these are the tools of the spiritual profession. 76 When such things will have been performed unceasingly by us day and night and returned on the day of judgment, that price will be paid back to us by the Lord as he has promised: 77 “That which the eye has not seen nor the ear heard, which God has prepared for those who love that being.” (1COR 2:9)

        78 Indeed, the workshop where all these things should be assiduously performed are the cloisters of the monastery and one’s steadfastness in the community.

Chapter 5 – Concerning Obedience

         1 The first stage of humility is obedience without delay. 2 This comes to those who consider nothing dearer to oneself than Christ. 3 On account of the holy servitude which they have professed, or out of fear of Hell or the glory of eternal life, 4 directly something has been commanded by a superior, as if divinity commanded it, they do not know how to suffer a delay in the doing. 5 Concerning whom the Lord says, “At a listening of the ear he obeyed me.” (PS 17:45) 6 And again, he says to his teachers, “He who hears you, hears me.” (LUKE 10:16) 7 Therefore, such as these, immediately leaving behind whatever things are their own and forsaking their own will, 8 with hands soon free from occupation and leaving whatever they were doing unfinished, with the imminent foot of obedience they follow the voice of the one ordering it with their deeds. 9 And just as if in a single moment the command is given by the master and the works of the disciple are completed, both things are quickly rolled out together, in the swiftness of the fear of God.

         10 For such [people] the love of advancing towards eternal life presses them; 11 for that reason they take the narrow road—of which the Lord says, “The narrow road is the one which leads to life” (MATT 7:14), 12 with the result that, not living according to their own opinion nor obeying their own desires and appetites, but walking according to another’s judgment and command, they, living in monasteries, desire that an abbot govern themselves. 13 Without a doubt, such as these seek to resemble that thought of the Lord where he says, “I have not come to do my own will but (that) of him who sent me.” (JOHN 6:38)

         14 But this very obedience will then be acceptable to God and delightful to men if what is commanded is done not trepidatiously, nor slowly, nor lukewarmly, or with grumbling or with an answer of unwillingness, 15 because the obedience which is proffered to the elders is tendered to God; for He has said, “Whosoever hears you, hears me.” (LUKE 10:16) 16 And it is necessary that it be proffered by the disciples with a good spirit, because “God loves a cheerful giver.” (2COR 9:7) 17 For, if a disciple obeys with a bad spirit, and if he not only with his mouth but even in his heart will have grumbled, 18 even if he should fulfill the command, nevertheless it will not now be accepted by God who sees his grumbling heart, 19 and for such a deed there results in no thanks; indeed, he incurs a punishment for his grumblings, if he should not rectify it with satisfaction.

Chapter 6 – On Keeping Silent

         1 Let us do what the prophet says: “I said, I will guard my ways so that I don’t trespass in my tongue. I have set a guard to my mouth. I was mute and I was humbled and I fell silent away from good things.” (PS 38:2-3) 2 This prophet shows that if one ought to sometimes be silenced away from good expressions for the sake of keeping silent, how much more ought one to be halted away from evil words an account of the punishment for sin.

         3 Therefore, even if [one speaks] about good things and holy things and expressions of edifications, because of the importance of keeping silent, a rare license for speaking is granted to perfect disciples, 4 for it is written, “In loquacity you shall not escape sin,” (PROV 10:19) 5 and elsewhere, “Death and life [are] in the hands of the tongue.” (PROV 18:21) 6 Certainly it is fitting for a master to speak and to teach; [yet] it is appropriate for a disciple to be silent and to listen.

         7 And therefore, if anything must be sought from the Prior, it should be sought with all humility and a subjection to reverence. 8 Truly, in all places we condemn with a perpetual ban buffooneries or lax words and those provoking laughter, and for such speech we do not allow the disciple to open his mouth.

Chapter 7 – On Humility

         1 Divine scripture shouts at us, brothers, saying, “All who exalt themselves will be humbled and he who humbles himself will be exalted.” (LUKE 14:11) 2 Thus, when it says these things, it shows us that all exaltation is a type of pride. 3 Which thing the prophet shows that he is aware of, saying, “Lord, my heart is not exalted nor are my eyes lifted up; nor have I walked in either great things or wonders above myself.” (PS 130:1) 4 But what “if I was not thinking humbly, if I exalted my soul? – Just like a weaned [child] upon its own mother, so will you restore it into my soul.” (PS 130:2)

         5 Whence, brothers, if we desire to attain the greatest height of humility and we wish to come quickly to that heavenly exaltation which is reached through the humility of the present life, 6 by our ascending actions must be erected that ladder which appeared to Jacob in his sleep, through which were shown to him angels descending and ascending. 7 Without a doubt nothing else is understood by us [to be] that descent and ascent except to descend by exaltation and to ascend by humility. 8 Indeed, that very ladder which has been set up is our life in the world, which is raised up to heaven by the Lord through our humble heart. 9 For we say that the sides of that ladder are our body and soul, into which sides our divine calling has inserted, for the purpose of ascending, the various rungs of humility or discipline.

         10 So, the first rung of humility is if, always putting the fear of God before his eyes, he should flee forgetfulness altogether 11 and always be mindful of all the things which God commands, such that just as even Gehenna burns those who despise God on account of their sins, so too eternal life, which has been prepared for those fearing God, always unfolds in his mind. 12 And guarding himself at every hour from sins and vices, that is of his thoughts, of his words, of his hands, of his feet, or of his own will, but even the desires of the flesh, 13 let the man consider that he is always at every hour watched by God from the heavens and that his own deeds are seen in every place by the sight of the divinity and are announced by the angels at every hour.

         14 The prophet is demonstrating this to us when he shows that God is thus always present in our thoughts, saying, “God examining hearts and loins” (PS 7:10); 15 and likewise, “The Lord knows the thoughts of men” (PS 93:11); 16 and likewise he says, “You understood my thoughts from afar” (PS 138:3); 17 and, “Because the thought of man will confess to you” (PS 75:11). 18 For, so that he be concerned about his wayward thoughts, a good brother should always say in his heart, “Then will I be clean before him, if I will have kept myself away from my iniquity” (PS 17.24).

         19 Indeed, we are thus forbidden to do our own will when the scripture tells us, “And to turn away from your own desires” (ECCL 18:30). 20 And similarly we ask God in prayer that the will of that being be done through us (MATT 6:10). 21 Therefore, we are justly taught not to do our own will when we avoid that which holy scripture says: “There are paths which are thought by men to be correct, of which the end plunges us unto the depths of hell” (PROV 16:25), 22 and again when we fear that which is said about the negligent: “They are corrupted and are made abominable through their own desires” (PS 52:24).

         23 Indeed, through the desires of the flesh let us thus believe that God is always present to us, since the prophet says to the Lord, “My every desire is before you” (PS 37:10). 24 For that reason, therefore, an evil desire ought to be watched out for because death is placed near to the entrance of pleasure. 25 Whence scripture admonishes, saying, “You should not go after your lusts” (ECCL 18:30).

         26 Therefore, if the eyes of the Lord observe the good and the evil 27 and the Lord is always looking down on the sons of men from heaven, so that he might see if he is understanding or seeking to know God, 28 and if the works of our deeds are daily, by day and by night, announced to the Lord by the angels assigned to us, 29 therefore we ought to be on our guard at every hour, brothers, just as the prophet says in the psalm: “lest at any hour God look upon us, falling into evil, and our useless deeds” (PS 13:3) 30 and, sparing us at this time because he is holy and waits for us to be converted into something better, may he not say to us in the future, “You have done these things and I have held my peace.” (PS 49:21)

         31 The second rung of humility is if someone, not loving their own will, does not delight in satisfying his own desires, 32 but seeks to resemble in his deeds that voice of the Lord which says, “I came not to do my own will but [that] of him who sent me” (JOHN 6:38). 33 Likewise, a passage says, “Will has a punishment and compulsion produces a crown.”

         34 The third rung of humility is when someone, for the love of God, puts himself under a superior with all obedience, imitating the Lord, about whom the apostle says, “Having been made obedient until death.” (PHIL 2:8)

         35 The fourth rung of humility is if, in that very obedience to hard and difficult things or even to various unasked-for wrongs, his soul calmly embraces patience 36 and while enduring he does not grow weary or give up, as says the scripture: “He who will have persevered until the end, this man will be saved” (MATT 10:22); 37 likewise: “Let your heart be strengthened and uphold the Lord” (PS 26:14). 28 And showing that the faithful ought to endure even all contrary things for the Lord, it speaks from [the perspective of] the person of sufferings: “For your sake, we are oppressed by death every day; we are esteemed as sheep for the slaughter” (PS 43:22; ROM 8:36). 39 And confident from their hope of divine recompense, they continue, rejoicing and saying, “But in all these things we overcome because of him who loved us” (ROM 8:37). 40 And likewise, in another place, the scripture (reads), “You have tried us, God, you have tested us by fire just like silver is tested by fire; you have led us into a trap; you have placed troubles on our back” (PS 65:10-11). 41 And so that he may show us that we ought to be under a superior, he continues, saying, “You have placed men over our heads” (PS 65:12).

         42 But also fulfilling the commandment of the Lord in adverse and wrongful [situations] through patience, [they are those] who having been struck on the cheek offer even the other, [who] give up even their cloak to the one carrying off their tunic, [who] having been compelled to the milestone walk to the second (MATT 5:39-41), 43 [who] with the Apostle Paul support false brethren (2COR 11:26) and endure persecution and bless those who speak ill of them.

         44 The fifth rung of humility is if, through a humble confession, he does not hide from his abbot all the wicked thoughts coming into his heart or the evil things secretly committed by himself. 45 Exhorting us concerning this thing, scripture is saying, “Make known to the Lord your path and hope in him” (PS 36:5). 46 And likewise it says, “Confess to the Lord since [he is] good, since his mercy [is] forever” (PS 105:1). 47 And likewise, the prophet [says]: “I have made my offense known to you, and I have not hidden my faults. 48 I have said, ‘I will make known to the Lord my faults against myself’, and ‘You have forgiven the impiety of my heart’” (PS 31:5).

         49 The sixth rung of humility is if the monk be content with every mean or lowly thing, and will judge himself as a bad and unworthy laborer with respect to all things which are assigned to him, 50 saying to himself, along with the prophet, “I have been reduced to nothing and I did not know it, such that I am become a beast of burden before you and will always be with you” (PS 72:22-23).

         51 The seventh rung of humility is if he not only should declare himself to be lower and more vile [than others] by means of his tongue, but also should believe it with the deepest feeling of his heart, 52 humbling himself and saying with the prophet, “I am, moreover, a worm and not a man, the disgrace of men and the detritus of the people” (PS 21:7). 53 “Having been lifted up, I have been both humbled and confounded” (PS 87:16). 54 And likewise, “It is good for me that you have humbled me, that I might learn your commandments” (PS 118:71, 73).

         55 The eighth rung of humility is if a monk does nothing except that which the communal rule of the monastery or the examples of his superiors recommend.

         56 The ninth rung of humility is if a monk keep his tongue from speaking and, maintaining silence, not speak until he is questioned, 57 with the scripture showing that through much-speaking sin is not escaped (PROV 10:19), 58 and that a talkative man is not set in order upon the earth (PS 139:12).

         59 The tenth rung of humility is if he be not ready and quick in laughter, for it is written, “The fool lifts up his voice in laughter” (ECCL 21:23).

         60 The eleventh rung of humility is if, when a monk speaks, he do speak gently and without laughter, humbly with seriousness, or [speak] few and sensible words, and let him not be noisy with his voice, 61 just as it is written: “The wise man is known by his few words” (Sextus Pomponius, Enchidirion, 134 or 145; see also ECCL 10).

         62 The twelfth rung of humility is if the monk, not only in his heart but also by his very body, will always show himself to be lowly to those who are watching; 63 that is to say, in the work of God, in the prayer room, in the monastery, in the garden, on the road, in the field, or wherever [he may be] sitting, walking, or standing, may his head be always inclined, his eyes fixed upon the ground; 64 at every hour thinking himself under charge concerning his sins, he should already consider himself to be presented before the dread judgment, 65 always saying to himself in his heart that thing which that publican in the gospel said, having fixed his eyes on the ground: “Lord, I, a sinner, am not worthy to raise my eyes to the heavens.” (LUKE 18:13) 66 And likewise, [saying] with the prophet, “I am everywhere bent over and humbled.” (PS 118:107)

         67 All these rungs of humility having been ascended, therefore, the monk will soon enter into the love of God, that which, being perfect, causes fear to go away. 68 Through that [love] he will start to regard, without any effort, just as if naturally by custom, all those things which he was earlier attending to not without dread, 69 no longer out of fear of Hell, but out of his love for Christ and the good habit itself and his delight for the virtues. 70 Which things the Lord will deign to show, by means of the Holy Spirit, in his own laborer, now cleansed from vices and sins.

Chapter 8 – On the Divine Offices During the Night

         1 In winter time, that is, from November 1 until Easter, in accordance with a consideration of reason, one ought to rise at the eighth hour of the night, 2 so that one may be rested a little bit past the middle of the night and they may arise already set in order. 3 Indeed, what [time] remains after Vigils [the Night Office] may be devoted to practice by the brothers who stand in need of something of the Psalter or of the readings. 4 However, from Easter until the aforementioned November date, the hour of Vigils should be so regulated that after a very small interval has passed, in which the brothers may take care of the necessities of nature, Matins [the Morning Office], which ought be done at first light, may follow soon after.

Chapter 9 – How Many Psalms Ought to Be Said During the Night Office

         1 In the aforementioned wintertime, at first a verse should be said three times: “Lord, you will open my lips, and my mouth shall proclaim your praise.” (PS 50:17) 2 To which the third psalm and a gloria [‘Glory be to the Father’] ought to be attached. 3 After this, [say] the ninety-fourth psalm with a refrain, or it at least ought to be sung. 4 Then should follow an Ambrosian hymn, and finally six psalms with their refrains.

         5 Which things having been said, [and] a verse having been spoken, let the abbot give a blessing and, with all sitting down on benches, let three selections in the book upon the lectern be read out by the brothers in turns, between which also let three responsories be sung: 6 let two responsories be sung without the gloria; but after the third selection, let he who sings pronounce the gloria. 7 As soon as the singer begins to speak, then let all arise from their benches, out of honor and reverence for the holy Trinity.

         8 However, let books of divine authority be read at the Night Offices, as much of the Old Testament as of the New, but also the commentaries for them, which have been made by renowned and orthodox Catholic Fathers.

         9 Then, after these three readings with their responsories, let the remaining six Psalms follow, to be sung with an alleluia. 10 After these, let a reading of the Apostle follow, to be recited by heart, and a verse, and the petition of the litany, that is, the Kyrie eleison. 11 And so let the Night Office be brought to a close.

Chapter 10 – How the Night Office Should be Done in Summer

         1 However, from Easter until November 1, as was said above, let the whole number of Psalms be kept, 2 except that the readings in the book, on account of the shortness of the nights, should not be read at all, but in place of those three readings, let one from the Old Testament be said from memory, which a short responsory follows. 3 And let all the rest be fulfilled as described, that is with the result that never less than twelve Psalms in number are said for the Night Office, not counting the third and ninety-fourth Psalm.

Chapter 11 – How the Night Office should be Performed on Sundays

         1 On the Lord’s Day one should be gotten up earlier for the Night Office. 2 In which Night Office let a limit be set, that is, as we set forth above: six Psalms and a verse having been sung, with all sitting on their benches orderly and in their ranks, let four readings with their responsories be read in the book, as we said above. 3 In which place, only in the fourth responsory let it be said by singing the Gloria [i.e. the ‘Glory be to the Father’]; which, once it begins, let all quickly arise with reverence.

         4 After which readings let another six Psalms follow, in order, with antiphons just as before, and a verse. 5 After which again let another four readings be read with their responsories, in order as above.

         6 After which, let three canticles from the prophets be said, which the abbot will have arranged; let those canticles be sung with an alleluia.

         7 A verse having also been said and the abbot offering a blessing, let another four readings from the New Testament be read, in order as above. 8 Moreover, after the fourth responsory, let the abbot begin the hymn Te Deum Laudamus [We praise thee God]. 9 This having been finished, let the abbot read a reading from the Gospels, with all standing in honor and reverence. 10 This reading having been finished, let all answer ‘Amen’, and let the abbot follow at once with the hymn Te Decet Laus [Praise is owing to you], and, a blessing having been given, they should begin the Morning Office.

         11 Let this order of vigils be observed on the Lord’s Day in every season, both summer and winter equally. 12 Unless, perchance—let it not happen!—they should arise later: [then] some of the readings, or the responsories, ought to be shortened. 13 Which thing, indeed, should be guarded against by all, lest it should [actually] happen. If such a thing will have happened, then let him through whose neglect it will have come to pass worthily satisfy God in prayer.

Chapter 12 – How the Solemnity of the Morning Office is Conducted

         1 In the mornings on the Lord’s Day, at the first the sixty-sixth Psalm is said, without an antiphon, in a simple manner. 2 After which the fiftieth [Psalm] is said with an Alleluia. 3 After which the one hundred and seventeenth [Psalm] and the sixty-second [Psalm] is said. 4 From there, the Blessings [i.e. the Benedicite] and the Praises [i.e. Psalms 148-150], a reading from Revelations by heart, and a responsory, an Ambrosian hymn, a verse, the song from the Gospels, a Litany, and it is finished.

Chapter 13 – How the Morning Offices Should Be Conducted on Private Days

         1 However, on private days [i.e., weekdays], the solemnity of the Morning Offices should be conducted in this way: 2 that is, let the sixty-sixth Psalm be said without an antiphon, being dragged out slightly, just as on Sunday, so that all may come to the fiftieth [Psalm], which should be said with an antiphon. 3 After which, let another two Psalms be said according to custom: that is, 4 on the second day [Monday], the fifth and thirty-fifth; 5 on the third day [Tuesday], the forty second and the fifty-sixth; 6 on the fourth day [Wednesday], the sixty-third and sixty-fourth; 7 on the fifth day [Thursday], the eighty-seventh and eighty-ninth; 8 on the sixth day [Friday], the seventy-fifth and ninety-first; 9 however, [on the day] of the sabbaths [Saturday], the hundred-forty-second and the song of Deuteronomy, which should be divided into two Glorias [i.e., ‘Glory be to the Father’]. 10 For the rest of the days, let a song out of the prophets be said, each on its own day, just as the Roman church sings the Psalms. 11 After these, let the Praises [i.e., Psalms 148-150] follow; then a reading of the Apostle ought to be recited from memory, a responsory, an Ambrosian hymn, a verse, the song from the Gospels, a Litany, and it is finished.

         12 Obviously, the Morning or Evening Office should not ever pass by unless the Lord’s Prayer be spoken by the prior in the last [place], with everyone hearing [it], in the [proper] order, on account of the thorns of temptations which are accustomed to arise, 13 so that those who have come together through the solemn promise of that prayer when they say, “Forgive us even as we forgive,” may cleanse themselves from vice of this sort. 14 But, for the rest [of the Offices] being done, let the last part of that prayer be said, so that it may be answered by all, “But free us from evil.”

Chapter 14 – How the Night Offices are Done on the Birthdays of the Saints

         1 But, on the feast days of the saints, or for all solemnities, just as we said it ought to be done for the Lord’s day, so let it be done, 2 except that the Psalms or the antiphons, or the readings pertaining to that day, should be said; however, the way it was written above should be held to.

Chapter 15 – At What Times an Alleluia Should Be Said

         1 From Holy Easter until Pentecost, without a break, let an Alleluia be said, both in the Psalms and in the responsories. 2 However, from Pentecost until the head of the Forty [i.e., the beginning of Lent], let it be said every night with the six later Psalms, but only at the Night Offices. 3 But, every Sunday outside of the Forty [i.e., Lent] let Canticles, the Morning Office, Prime, Terce, Sext, and None be said with an Alleluia, but Vespers with an antiphon. 4 But, never let the responsories be said with an Alleluia, except from Easter until Pentecost.

Chapter 16 – How the Divine Works Are to Be Done Throughout the Day

         1 As the prophet says, “I said praise unto you seven times during the day.” (PS 118:164) 2 Which holy number seven will thus be fulfilled by us, if we discharge the offices of our service at the time of Matins, of Prime, of Terce, of Sext, of None, of Vespers, and of Compline, 3 since concerning these daytime hours he has said, “I said praise unto you seven times during the day.” (PS 118:164) 4 For concerning the nighttime Vigils that very prophet says the same: “I will arise in the middle of the night in order to confess unto you.” (PS 118:62)

         5 Therefore, let us bring praises to our Creator, on account of the judgments of his justice, at these times, that is Matins, Prime, Terce, Sext, None, Vespers, Compline, and let us arise in the night in order to confess to Him.

Chapter 17 – How Many Psalms Ought to Be Said at Each of These Hours

         1 We have already arranged the order of the psalmody for the Night or Morning Offices; let us now see about the following hours.

         2 At Prime three psalms should be said separately and not under a single Gloria [i.e., “Glory Be to the Father”]; 3 before the psalms are begun [let there be] a hymn for that same hour after the verse “God in support” (PS 69:2). 4 But after the completion of the three psalms, one reading should be recited, [then] a verse, the Kyrie Eleison, and dismissals.

         5 But at Terce, Sext, and None, the prayer is to be likewise celebrated in that order, that is a verse, the hymns of those hours, three psalms, a reading and a verse, the Kyrie Eleison, and dismissals. 6 If there be a larger community, let the psalms be sung with antiphons, but if a smaller [community], [then] plainly.

         7 The Vespers liturgy, however, should be limited to four psalms with antiphons. 8 After those psalms, a reading ought to be recited; from there, a responsory, an Ambrosian hymn, a verse, the song from the Gospels, a litany, and the dismissals should be done with the Lord’s Prayer.

         9 Compline, however, should be limited to the saying of three psalms. Those plain psalms should be said without antiphons. 10 After which, the hymn of this hour, one reading, a verse, the Kyrie Eleison, and the dismissals are done with a blessing.

Chapter 18 – In What Order the Psalms Should Be Said

         1 At the start, let the verse “O God, stretch out into my aid; O Lord, hasten for the purpose of aiding me” (PS 69:2), the Gloria, and then the hymn of whatever hour [it is] be said. 2 Then, at the first hour on Sunday [i.e., Prime], four sections of Psalm 118 ought to be said; 3 but for the remaining hours, that is, the third, sixth, or ninth [i.e., Terce, Sext, and None] let three sections each of the aforementioned Psalm 118 be spoken.

         4 At Prime, however, of the second day [i.e., Monday], let three psalms be said, that is the first, the second, and the sixth; 5 and thus through each day at Prime until Sunday, let three psalms be said in order up to the nineteenth psalm, and so of course the ninth psalm and the seventeenth should be divided into two parts. 6 And thus it should happen that Sunday at the Night Office is always started with the twentieth [psalm].

         7 Truly, at Terce, Sext, and None of the second day [i.e., on Monday], the nine sections which remain from the one hundred and eighteenth [psalm] should be said, three at each of those hours.

         8 Therefore, the one hundred and eighteenth psalm having been distributed over two days, that is Sunday and Monday, 9 then on the third day [i.e., Tuesday] at Terce, Sext, or None three psalms each are sung from the one hundred and nineteenth up through the one hundred and twenty seventh, that is nine psalms. 10 Each of these psalms at those same hours are repeated in the same way, every day until Sunday, just as the uniform layout of hymns, of readings, or of verses, is preserved on all days. 11 And that way, of course, Sunday will always begin with the one hundred and eighteenth [psalm].

         12 However, every day at Vespers, let four of the psalms be sung in rhythmical measure. 13 These psalms should be begun from the one hundred and ninth [and go] until the one hundred and forty-seventh, 14 with those which are designated out of these for other hours left out, that is from the one hundred and seventeenth until the one hundred and twenty-seventh, plus the one hundred and thirty-third, plus the one hundred and forty second; 15 all the rest are to be said at Vespers. 16 And because there come three psalms too few, therefore those out of the aforementioned number that are found to be longer ought to be divided, that is the one hundred and thirty-eighth, the one hundred and forty-third, and the one hundred and forty-fourth; 17 but, the one hundred and sixteenth, which is short, should be joined with the one hundred and fifteenth.

         18 Therefore, the order of the Vesper psalms having been arranged, let the rest, that is the reading, the responsory, the hymn, and the verse or song, be fulfilled just as we have determined above.

         19 Then, at Compline, let the same psalms be repeated every day; that is to say, the fourth, the ninetieth, and the one hundred and thirty-third.

         20 The order of the day’s psalmody having been established, all the remaining psalms which are left should be divided equally into the seven offices of the night, 21 by dividing, of course, those psalms which are the longer among them and assigning twelve for each night.

         22 You should chiefly remember this: that, if to anyone perhaps this distribution of psalms is unsatisfactory, he should arrange [them] if he should decide otherwise to be better, 23 as long as he should in every way direct it that every week the psalter is sung from its full number of one hundred and fifty psalms, and it is always taken from the start at Vigils on the Lord’s Day [i.e., Sunday]. 24 Because monks who sing less than the psalter along with the usual hymns through the course of seven days show too much of a sluggish subjection to their vow, 25 whereas we read that our holy fathers promptly completed this in one day, while we lukewarm ones would discharge the whole in seven days.

Chapter 19 – Concerning the Discipline of Singing the Psalms

         1 We believe that the divine presence is everywhere and that the eyes of the Lord are watching the good and bad in every place (Prov. 15:3), 2 nevertheless, we should especially believe this without any doubt when we are attending to the divine work. 3 For that reason, let us be ever mindful of what the prophet says: “Serve the Lord in fear,” (PS 2:11) 4 and again: “Sing the psalms wisely,” (46:8) 5 and: “In the presence of the angels shall I sing the psalms to you.” (PS 137:1) 6 Therefore, let us consider how it might behoove [us] to be in the presence of divinity and of his angels, 7 and thus we should stand for the singing of the psalms such that our mind will be in harmony to our voice.

Chapter 20 – On the Reverence of Prayer

         1 If, when we wish to suggest some things to powerful men, we do not presume [to do so] except with humility and reverence, 2 [then] how much more ought the Lord God of all be appealed to with all humility and devotion of purity. 3 And we should know that we are heard not through much speaking, but through the purity of [our] heart and the stinging of [our] tears.

         4 And for that reason a prayer ought to be short and pure, unless it be extended perchance out of a state of inspiration of divine grace. 5 In the convent altogether, nevertheless, let prayer be brief, and when a sign has been made by the prior let all arise at the same time.

Chapter 21 – On the Deans of the Monastery

         1 If the congregation should be a larger one, [then] from among themselves let brothers of good witness [i.e., people can testify of their good character] and of holy conduct be chosen, and let deans be appointed, 2 who might take care over their deaneries in all things according to the commandments of God and the orders of their abbot. 3 Let such deans be chosen among those whom the abbot, having confidence, may share his burdens, 4 and let them not be chosen because of rank but according to the merit of their life and their teaching of wisdom.

         5 Each of the deans, if by some chance any one of them, being puffed up with pride, should be discovered [to be] blameworthy, having been taken to task once and again and a third time, if he be unwilling to change, let him be thrown out, 6 and let another be substituted in his place who is worthy.

         7 And we decree the same things concerning the prior.

Chapter 22 – How Monks Should Sleep

         1 Each one should sleep in a separate bed. 2 Let them receive blankets for the manner of their way of life according to the direction of their own abbot.

         3 If it is possible let everyone sleep in one place; if, however, the size [of the community] does not permit, [then] let them rest in groups of ten or twenty with the elders, who should watch over them. 4 Let a candle burn continually in that same cell, until morning.

         5 Let them sleep clothed and girded with belts or cords—in such a manner that they should not have their small knives at their side while they sleep, lest perchance during their slumber they wound the sleeping— 6 and so that the monks are always prepared and, rising at the given sign and without delay, hurry each other up to be themselves first to the Work of God [i.e., the opus Dei], yet with all seriousness and modesty.

         7 The younger brothers should not have beds next to each other, but intermingled with the elder [brothers]. 8 Truly, when rising for the Work of God let them encourage each other with moderation on account of the excuses of the sleepy ones.

Chapter 23 – On Excommunication for Faults

         1 If any brother is obstinate or disobedient or proud or murmuring, or living in any way contrary to the holy rule and he will have been discovered to be a despiser with respect to the precepts of his elders, 2 let this man, according to the precept of our Lord, be warned, privately, once and then again by his elders. 3 If he will not have amended [himself], he should be publicly rebuked before everyone. 4 If, however, even then he will not have corrected [himself], if he understands what sort of punishment it be, let him be subjected to excommunication; 5 if on the contrary, however, he is perverse, let him be subjected to corporal punishment.

Chapter 24 – Of What Sort the Manner of Excommunication Ought to Be

         1 The measure of excommunication or discipline ought to be laid out according to the extent of the fault; 2 which extent of the faults depends on the judgment of the abbot.

         3 If any brother, nevertheless, is found in lesser faults, let him be kept from the sharing of the table. 4 However, that reckoning of the one kept from the fellowship of the table will be that in the oratory he should not lay on the psalm or the antiphon, nor should he recite the reading, until [he has made] satisfaction. 5 However, let him receive the refreshment of food alone after the refreshment of the brothers, 6 so that, if, for example, the brothers refresh [themselves] at the sixth hour, that brother [will refresh himself] at the ninth hour, if the brothers [refresh themselves] at the ninth hour, that man [will refresh himself] in the evening, 7 until he should attain forgiveness by means of a suitable satisfaction.

Chapter 25 – On More Serious Faults

         1 However, that brother who is held by the offense of a more serious fault should be suspended from the table, as well as from the oratory. 2 None of the brothers should be joined to him in any fellowship nor in [any] conversation. 3 He should be alone for the work imposed upon  himself, continuing in the sorrow of repentance, knowing that terrible thought of the apostle, who says, 4 “a man of that sort [is] handed over to the destruction of the flesh, so that his spirit may be saved on the day of the Lord.” (1 Cor. 5:5) 5 However, let him, by himself, obtain the refreshment of food, in the measure or at the hour which the abbot discerns to be suitable for him; 6 let neither him nor the food which is given to him be blessed by anyone passing by.

Chapter 26 – On Those Who Without an Order of the Abbot are Joined to the Excommunicated

         1 If any brother will have presumed, without an order of the abbot, to join himself in any sort of way to an excommunicated brother, or to speak with him, or even to direct a command to him, 2 let him share a like punishment of excommunication.

Chapter 27 – How the Abbot Should be Concerned About the Excommunicated

         1 With every concern let the abbot bear a care for the offending brothers, because “there is no work for the healthy as a physician but [only] for those in a bad condition.” (Matt 9:12) 2 And for that reason he ought to make use of every means like a wise physician, to send in elderly monks, that is wise elder brothers, 3 who, as if in secret, may console the wavering brother and call him forth to the satisfaction of humility and may console him “lest he be overwhelmed by a more abundant sadness,” (2 COR 2:7) 4 but, just as the apostle likewise says, “let charity be strengthened in him” (2 COR 2:8) and let it be prayed on his behalf by all.

         5 For the abbot ought to greatly bear a care and to hasten with all wisdom and diligence, so that he might not lose anyone from among the sheep entrusted to him. 6 For he should have known that he had taken up the care of sick souls, not a tyranny over the healthy; 7 and let him fear the warning of the prophet by which God says, “You were taking up that which you were seeing as strong, and you were throwing away that which was frail.” (see EZEK 34:3-4) 8 And let him imitate the pious example of the good shepherd, who, having left behind the ninety-nine sheep in the hills, went away to search for the one sheep who had wandered; 9 for whose weakness he felt pity in so great a measure that he deigned to place it on his holy shoulders and to carry it back to the flock in this way.

Chapter 28 – Concerning Those Who Are Often Corrected But Not Changed

         1 If any brother, having been frequently corrected for any sort of fault, will have not improved, even after being excommunicated, a sharper correction should happen, that is that they should proceed with the punishment of blows against him. 2 Because if he will not have thus improved, or perhaps—may it not be so!—puffed up in pride, he should even wish to defend his works, then the abbot may do as the wise doctor: 3 if he employed bandages, if [he employed] the ointments of exhortations, if [he employed] the medicines of the divine scriptures, if [he employed] the final cauterization of excommunication or of the blows of the rod, 4 and now if he should see that there is nothing to improve upon his efforts, let him even offer—which is greater—his own prayer, and that of all the brothers, for him, 5 so that the Lord, who is able [to do] all things, may work out good health within the sick brother.

         6 Because if even in that way he will not have been healed, then now let the abbot make use of the iron implement of amputation, as the Apostle says: “Carry away the evil from among you,” (1 Cor. 5:13) 7 and again: “If the unfaithful one departs, let him depart,” (1 Cor. 7:15) 8 lest one sickly sheep should infect the whole flock.

Chapter 29 – If Brothers Who Leave the Monastery Ought to Be Received Again

     1 If a brother who departs from the monastery on account of his own fault should wish to return, let him first avow a complete correction for [the fault for] which he left, 2 and so let him be received in the lowest status, so that out of this his humility might be tested. 3 For if he should depart a second time, let him be received in this way, [even] up to a third time, now knowing that afterwards all access of return will be denied to himself.

Chapter 30 – Concerning Boys of a Young Age, How They Should Be Corrected

         1 Every age or mental capacity ought to have its own measures. 2 And for that reason, however often boys or men younger in age, or those who are less able to understand how great the punishment of excommunication may be, 3 when such as these commit wrongs, either let them be afflicted with much fasting, or let them be coerced by sharp lashes, so that they might be healed.

Chapter 31 – On the Cellarer of the Monastery

         1 Let the cellarer of the monastery be chosen from the community, [as one who is] wise, mature in character, sober, not much of an eater, not lifted up, not a disturber, not offensive, not sluggish, not wasteful, 2 but [one] fearing God; [one] who may be like a father to the whole community.

         3 Let him bear a care for all things; 4 let him do nothing without the command of the abbot; 5 let him heed what things are ordered; 6 let him not afflict the brothers. 7 If any brother asks for some things from him perhaps without reason, let him not afflict by spurning him, but let him deny with reason the ill sought after thing with humility.

         8 Let him watch over his own soul, always mindful of that apostolic [saying] that “he who has ministered well has obtained for himself a good position.” (1 TIM 3:13) 9 Let him with all forethought bear a care for the sick, for children, for guests, and for the poor, knowing without a doubt that he will have to render an account for all these on the day of judgement.

         10 Let him watch over all the vessels of the monastery and the whole of its resources as if [they were] sacred vessels of the altar. 11 Let him act [so that] nothing should be neglected. 12 And let him be neither devoted to avarice nor wasteful and a dissipator of the monastery’s resources, but let him do all things in a measured way and according to the command of the abbot.

         13 Let him have humility before all, and to him to whom there are no resources which are allotted, let him offer a good word of response, 14 as it is written: “A good word [is] above the best gift.” (SIR 18:17) 15 All things which the abbot has enjoined upon him, let him have those very things under his care; from which things he has prohibited him, let him not presume [to interfere]. 16 Let him offer to the brothers their appointed allowance without any pride or delay, so that they be not offended, [being] mindful of the divine declaration [about] what he “who should offend one of the little ones” (MATT 18:6) might deserve.

         17 If the community should be large, comforts ought to be given to him, (that) being helped by which, he himself also could fulfill the duty entrusted to himself with equanimity. 18 At appropriate times, let them be given what they ought to be given and let them seek what they should seek, 19 so that no one be disturbed nor saddened in the house of God.

Chapter 32 – On the Tools or the Things of the Monastery

         1 The abbot should provide the brothers of whom he may be sure by their life and character with the resources of the monastery, in the [form of] tools or clothes or whatever else, 2 and let him furnish to them, as he may judge it useful, each thing, which ought to be kept and gathered back in. 3 Of which things the abbot should keep a summary, with the result that when the brothers succeed in turns into those very things assigned to them, he may know what he gives or what he receives.

         4 If anyone, however, should manage the things of the monastery poorly or neglectfully, let him be corrected; 5 if he will not have mended [his ways], let him be subject to the regular discipline.