42 *In truth, those who are patient amid hardships and unjust treatment are fulfilling the Lord’s command: When struck on one cheek, they turn the other; when deprived of their coat, they offer their cloak also; when pressed into service for one mile, they go two (Matt 5:39-41). 43 *With the Apostle Paul, they bear with false brothers, endure persecution, and bless those who curse them (2 Cor 11:26; 1 Cor 4:12).
44 *The fifth step of humility is that a man does not conceal from his abbot any sinful thoughts entering his heart, or any wrongs committed in secret, but rather confesses them humbly. 45Concerning this, Scripture exhorts us: Make known your way to the Lord and hope in him (Ps 36[37]:5). 46And again, Confess to the Lord, for he is good; his mercy is forever (Ps 105[106]:1; Ps 117 [118]:1). 47So too the Prophet: To you I have acknowledged my offense; my faults I have not concealed. 48I have said: Against myself I will report my faults to the Lord, and you have forgiven the wickedness of my heart (Ps 31[32]:5).
49 *The sixth step of humility is that a monk is content with the lowest and most menial treatment, and regards himself as a poor and worthless workman in whatever task he is given, 50saying to himself with the Prophet: I am insignificant and ignorant, no better than a beast before you, yet I am with you always (Ps 72[73]:22-23).
51 *The seventh step of humility is that a man not only admits with his tongue but is also convinced in his heart that he is inferior to all and of less value, 52humbling himself and saying with the Prophet: I am truly a worm, not a man, scorned by men and despised by the people (Ps 21[22]:7). 53I was exalted, then I was humbled and overwhelmed with confusion (Ps 87[88]: 16). 54And again, It is a blessing that you have humbled me so that I can learn your commandments (Ps 118[119]:71,73).
55 *The eighth step of humility is that a monk does only what is endorsed by the common rule of the monastery and the example set by his superiors.
56 *The ninth step of humility is that a monk controls his tongue and remains silent, not speaking unless asked a question, 57for Scripture warns, In a flood of words you will not avoid sinning (Prov 10:19), 58and, A talkative man goes about aimlessly on earth (Ps 139[140]: 12).
59 *The tenth step of humility is that he is not given to ready laughter, for it is written: Only a fool raises his voice in laughter (Sir 21:23).
60 *The eleventh step of humility is that a monk speaks gently and without laughter, seriously and with becoming modesty, briefly and reasonably, but without raising his voice, 61 *as it is written: “A wise man is known by his few words.”
62 *The twelfth step of humility is that a monk always manifests humility in his bearing no less than in his heart, so that it is evident 63 *at the Work of God, in the oratory, the monastery or the garden, on a journey or in the field, or anywhere else. Whether he sits, walks or stands, his head must be bowed and his eyes cast down. 64Judging himself always guilty on account of his sins, he should consider that he is already at the fearful judgment, 65 *and constantly say in his heart what the publican in the Gospel said with downcast eyes: Lord, I am a sinner, not worthy to look up to heaven (Luke 18:13). 66And with the Prophet: I am bowed down and humbled in every way (Ps 37[38]:7-9; Ps 118[119]: 107).
67 *Now, therefore, after ascending all these steps of humility, the monk will quickly arrive at that perfect love of God which casts out fear (1 John 4: 18). 68Through this love, all that he once performed with dread, he will now begin to observe without effort, as though naturally, from habit, 69 *no longer out of fear of hell, but out of love for Christ, good habit and delight in virtue. 70All this the Lord will by the Holy Spirit graciously manifest in his workman now cleansed of vices and sins.
CHAPTER 8. THE DIVINE OFFICE AT NIGHT
1During the winter season, that is, from the first of November until Easter, it seems reasonable to arise at the eighth hour of the night. 2 *By sleeping until a little past the middle of the night, the brothers can arise with their food fully digested. 3In the time remaining after Vigils, those who need to learn some of the psalter or readings should study them.
4 *Between Easter and the first of November mentioned above, the time for Vigils should be adjusted so that a very short interval after Vigils will give the monks opportunity to care for nature’s needs. Then, at daybreak, Lauds should follow immediately.
CHAPTER 9. THE NUMBER OF PSALMS AT THE NIGHT OFFICE
1During the winter season, Vigils begin with the verse: Lord, open my lips and my mouth shall proclaim your praise (Ps 50[51]: 17). After this has been said three times, 2the following order is observed: Psalm 3 with “Glory be to the Father”; 3Psalm 94 with a refrain, or at least chanted; 4an Ambrosian hymn; then six psalms with refrain.
5 After the psalmody, a versicle is said and the abbot gives a blessing. When all are seated on the benches, the brothers in turn read three selections from the book on the lectern. After each reading a responsory is sung. 6“Glory be to the Father” is not sung after the first two responsories, but only after the third reading. 7As soon as the cantor begins to sing “Glory be to the Father,” let all the monks rise from their seats in honor and reverence for the Holy Trinity. 8 *Besides the inspired books of the Old and New Testaments, the works read at Vigils should include explanations of Scripture by reputable and orthodox catholic Fathers.
9When these three readings and their responsories have been finished, the remaining six psalms are sung with an “alleluia” refrain. 10This ended, there follow a reading from the Apostle recited by heart, a versicle and the litany, that is, “Lord, have mercy.” 11 *And so Vigils are concluded.
CHAPTER 10. THE ARRANGEMENT OF THE NIGHT OFFICE IN SUMMER
1From Easter until the first of November, the winter arrangement for the number of psalms is followed. 2But because summer nights are shorter, the readings from the book are omitted. In place of the three readings, one from the Old Testament is substituted. This is to be recited by heart, followed by a short responsory. 3 *In everything else, the winter arrangement for Vigils is kept. Thus, winter and summer, there are never fewer than twelve psalms at Vigils, not counting Psalms 3 and 94.
CHAPTER 11. THE CELEBRATION OF VIGILS ON SUNDAY
1On Sunday the monks should arise earlier for Vigils. 2In these Vigils, too, there must be moderation in quantity: first, as we have already indicated, six psalms are said, followed by a versicle. Then the monks, seated on the benches and arranged in their proper order, listen to four readings from the book. After each reading a responsory is sung, 3but “Glory be to the Father” is added only to the fourth. When the cantor begins it, all immediately rise in reverence.
4After these readings the same order is repeated: six more psalms with refrain as before, a versicle, 5then four more readings and their responsories, as above. 6Next, three canticles from the Prophets, chosen by the abbot, are said with an “alleluia” refrain. 7After a versicle and the abbot’s blessing, four New Testament readings follow with their responsories, as above. 8After the fourth responsory, the abbot begins the hymn “We praise you, God.” 9When that is finished, he reads from the Gospels while all the monks stand with respect and awe. 10At the conclusion of the Gospel reading, all reply “Amen,” and immediately the abbot intones the hymn “To you be praise.” After a final blessing, Lauds begin.
11This arrangement for Sunday Vigils should be followed at all times, summer and winter, 12 *unless—God forbid—the monks happen to arise too late. In that case, the readings or responsories will have to be shortened. 13Let special care be taken that this not happen, but if it does, the monk at fault is to make due satisfaction to God in the oratory.
CHAPTER 12. THE CELEBRATION OF THE SOLEMNITY OF LAUDS
1Sunday Lauds begin with Psalm 66, said straight through without a refrain. 2Then Psalm 50 follows with an “alleluia” refrain. 3Lauds continue with Psalms 117 and 62, 4the Canticle of the Three Young Men, Psalms 148 through 150, a reading from the Apocalypse recited by heart and followed by a responsory, an Ambrosian hymn, a versicle, the Gospel Canticle, the litany and the conclusion.<
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CHAPTER 13. THE CELEBRATION OF LAUDS ON ORDINARY DAYS
1 *On ordinary weekdays, Lauds are celebrated as follows: 2First, Psalm 66 is said without a refrain and slightly protracted as on Sunday so that everyone can be present for Psalm 50, which has a refrain. 3Next, according to custom, two more psalms are said in the following order: 4on Monday, Psalms 5 and 35; 5on Tuesday, Psalms 42 and 56; 6on Wednesday, Psalms 63 and 64; 7on Thursday, Psalms 87 and 89; 8on Friday, Psalms 75 and 91; 9on Saturday, Psalm 142 and the Canticle from Deuteronomy, divided into two sections, with “Glory be to the Father” after each section. 10On other days, however, a Canticle from the Prophets is said, according to the practice of the Roman Church. 11Next follow Psalms 148 through 150, a reading from the Apostle recited by heart, a responsory, an Ambrosian hymn, a versicle, the Gospel Canticle, the litany and the conclusion.
12 *Assuredly, the celebration of Lauds and Vespers must never pass by without the superior’s reciting the entire Lord’s Prayer at the end for all to hear, because thorns of contention are likely to spring up. 13 *Thus warned by the pledge they make to one another in the very words of this prayer: Forgive us as we forgive (Matt 6:12), they may cleanse themselves of this kind of vice. 14At other celebrations, only the final part of the Lord’s Prayer is said aloud, that all may reply: But deliver us from evil (Matt 6: 13).
CHAPTER 14. THE CELEBRATION OF VIGILS ON THE ANNIVERSARIES OF SAINTS
1On the feasts of saints, and indeed on all solemn festivals, the Sunday order of celebration is followed, 2although the psalms, refrains and readings proper to the day itself are said. The procedure, however, remains the same as indicated above.
CHAPTER 15. THE TIMES FOR SAYING ALLELUIA
1From the holy feast of Easter until Pentecost, “alleluia” is always said with both the psalms and the responsories. 2Every night from Pentecost until the beginning of Lent, it is said only with the last six psalms of Vigils. 3Vigils, Lauds, Prime, Terce, Sext and None are said with “alleluia” every Sunday except in Lent; at Vespers, however, a refrain is used. 4“Alleluia” is never said with responsories except from Easter to Pentecost.
CHAPTER 16. THE CELEBRATION OF THE DIVINE OFFICE DURING THE DAY
1 *The Prophet says: Seven times a day have I praised you (Ps 118[119]: 164). 2 *We will fulfill this sacred number of seven if we satisfy our obligations of service at Lauds, Prime, Terce, Sext, None, Vespers and Compline, 3 *for it was of these hours during the day that he said: Seven times a day have I praised you (Ps 118[119]:164). 4Concerning Vigils, the same Prophet says: At midnight I arose to give you praise (Ps 118[119]:62). 5Therefore, we should praise our Creator for his just judgments at these times: Lauds, Prime, Terce, Sext, None, Vespers and Compline; and let us arise at night to give him praise (Ps 118[119]: 164,62).
CHAPTER 17. THE NUMBER OF PSALMS TO BE SUNG AT THESE HOURS
1We have already established the order for psalmody at Vigils and Lauds. Now let us arrange the remaining hours.
2Three psalms are to be said at Prime, each followed by “Glory be to the Father.” 3The hymn for this hour is sung after the opening versicle, God, come to my assistance (Ps 69[70]:2), before the psalmody begins. 4One reading follows the three psalms, and the hour is concluded with a versicle, “Lord, have mercy” and the dismissal.
5Prayer is celebrated in the same way at Terce, Sext and None: that is, the opening verse, the hymn appropriate to each hour, three psalms, a reading with a versicle, “Lord, have mercy” and the dismissal. 6If the community is rather large, refrains are used with the psalms; if it is smaller, the psalms are said without refrain.
7 *At Vespers the number of psalms should be limited to four, with refrain. 8After these psalms there follow: a reading and responsory, an Ambrosian hymn, a versicle, the Gospel Canticle, the litany, and, immediately before the dismissal, the Lord’s Prayer.
9 *Compline is limited to three psalms without refrain. 10After the psalmody comes the hymn for this hour, followed by a reading, a versicle, “Lord, have mercy,” a blessing and the dismissal.
CHAPTER 18. THE ORDER OF THE PSALMODY
1*Each of the day hours begins with the verse, God, come to my assistance; Lord, make haste to help me (Ps 69[70]:2), followed by “Glory be to the Father” and the appropriate hymn.
2Then, on Sunday at Prime, four sections of Psalm 118 are said. 3At the other hours, that is, at Terce, Sext and None, three sections of this psalm are said. 4On Monday three psalms are said at Prime: Psalms 1, 2 and 6. 5At Prime each day thereafter until Sunday, three psalms are said in consecutive order as far as Psalm 19. Psalms 9 and 17 are each divided into two sections. 6In this way, Sunday Vigils can always begin with Psalm 20.
7On Monday at Terce, Sext and None, the remaining nine sections of Psalm 118 are said, three sections at each hour. 8Psalm 118 is thus completed in two days, Sunday and Monday. 9On Tuesday, three psalms are said at each of the hours of Terce, Sext and None. These are the nine psalms, 119 through 127. 10The same psalms are repeated at these hours daily up to Sunday. Likewise, the arrangement of hymns, readings and versicles for these days remains the same. 11 In this way, Psalm 118 will always begin on Sunday.
12 Four psalms are sung each day at Vespers, 13starting with Psalm 109 and ending with Psalm 147, 14omitting the psalms in this series already assigned to other hours, namely, Psalms 117 through 127, Psalm 133 and Psalm 142. 15All the remaining psalms are said at Vespers. 16Since this leaves three psalms too few, the longer ones in the series should be divided: that is, Psalms 138, 143 and 144. 17And because Psalm 116 is short, it can be joined to Psalm 115. 18This is the order of psalms for Vespers; the rest is as arranged above: the reading, responsory, hymn, versicle and canticle.
19The same psalms—4, 90 and 133—are said each day at Compline.
20The remaining psalms not accounted for in this arrangement for the day hours are distributed evenly at Vigils over the seven nights of the week. 21Longer psalms are to be divided so that twelve psalms are said each night.
22 Above all else we urge that if anyone finds this distribution of the psalms unsatisfactory, he should arrange whatever he judges better, 23provided that the full complement of one hundred and fifty psalms is by all means carefully maintained every week, and that the series begins anew each Sunday at Vigils. 24For monks who in a week’s time say less than the full psalter with the customary canticles betray extreme indolence and lack of devotion in their service. 25*We read, after all, that our holy Fathers, energetic as they were, did all this in a single day. Let us hope that we, lukewarm as we are, can achieve it in a whole week.
CHAPTER 19. THE DISCIPLINE OF PSALMODY
1We believe that the divine presence is everywhere and that in every place the eyes of the Lord are watching the good and the wicked (Prov 15:3). 2But beyond the least doubt we should believe this to be especially true when we celebrate the divine office.
3We must always remember, therefore, what the Prophet says: Serve the Lord with fear (Ps 2: 11), 4and again, Sing praise wisely (Ps 46[47]:8); 5and, In the presence of the angels I will sing to you (Ps 137[138]:1). 6Let us consider, then, how we ought to behave in the presence of God and his angels, 7* and let us stand to sing the psalms in such a way that our minds are in harmony with our voices.
CHAPTER 20. REVERENCE IN PRAYER
1Whenever we want to ask some favor of a powerful man, we do it humbly and respectfully, for fear of presumption. 2How much more important, then, to lay our petitions before the Lord God of all things with the utmost humility and sincere devotion. 3*We must know that God regards our purity of heart and tears of compunction, not our many words. 4*Prayer should therefore be short and pure, unless perhaps it is prolonged under the inspiration of divine grace. 5In community, however, prayer should always be brief; and when the superior gives the signal, all should rise together.
CHAPTER 21. THE DEANS OF THE MONASTERY
1*If the community is rather large, some brothers chosen for their good repute and holy life should be ma
de deans. 2*They will take care of their groups of ten, managing all affairs according to the commandments of God and the orders of their abbot. 3The deans selected should be the kind of men with whom the abbot can confidently share the burdens of his office. 4They are to be chosen for virtuous living and wise teaching, not for their rank.
5*If perhaps one of these deans is found to be puffed up with any pride, and so deserving of censure, he is to be reproved once, twice and even a third time. Should he refuse to amend, he must be removed from office 6and replaced by another who is worthy. 7We prescribe the same course of action in regard to the prior.
CHAPTER 22. THE SLEEPING ARRANGEMENTS OF THE MONKS
1The monks are to sleep in separate beds. 2They receive bedding as provided by the abbot, suitable to monastic life.
3If possible, all are to sleep in one place, but should the size of the community preclude this, they will sleep in groups of ten or twenty under the watchful care of seniors. 4A lamp must be kept burning in the room until morning.
5They sleep clothed, and girded with belts or cords; but they should remove their knives, lest they accidentally cut themselves in their sleep. 6Thus the monks will always be ready to arise without delay when the signal is given; each will hasten to arrive at the Work of God before the others, yet with all dignity and decorum. 7The younger brothers should not have their beds next to each other, but interspersed among those of the seniors. 8On arising for the Work of God, they will quietly encourage each other, for the sleepy like to make excuses.
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