6From the thirteenth of September to the beginning of Lent, they always take their meal in midafternoon. 7Finally, from the beginning of Lent to Easter, they eat towards evening. 8 Let Vespers be celebrated early enough so that there is no need for a lamp while eating, and that everything can be finished by daylight. 9Indeed, at all times let supper or the hour of the fast-day meal be so scheduled that everything can be done by daylight.
CHAPTER 42. SILENCE AFTER COMPLINE
1Monks should diligently cultivate silence at all times, but especially at night. 2 *Accordingly, this will always be the arrangement whether for fast days or for ordinary days. 3 *When there are two meals, all the monks will sit together immediately after rising from supper. Someone should read from the Conferences or the Lives of the Fathers or at any rate something else that will benefit the hearers, 4but not the Heptateuch or the Books of Kings, because it will not be good for those of weak understanding to hear these writings at that hour; they should be read at other times.
5On fast days there is to be a short interval between Vespers and the reading of the Conferences, as we have indicated. 6Then let four or five pages be read, or as many as time permits. 7This reading period will allow for all to come together, in case any were engaged in assigned tasks. 8When all have assembled, they should pray Compline; and on leaving Compline, no one will be permitted to speak further. 9If anyone is found to transgress this rule of silence, he must be subjected to severe punishment, 10except on occasions when guests require attention or the abbot wishes to give someone a command, 11but even this is to be done with the utmost seriousness and proper restraint.
CHAPTER 43. TARDINESS AT THE WORK OF GOD OR AT TABLE
1 *On hearing the signal for an hour of the divine office, the monk will immediately set aside what he has in hand and go with utmost speed, 2 *yet with gravity and without giving occasion for frivolity. 3Indeed, nothing is to be preferred to the Work of God.
4 *If at Vigils anyone comes after the “Glory be to the Father” of Psalm 94, which we wish, therefore, to be said quite deliberately and slowly, he is not to stand in his regular place in choir. 5 He must take the last place of all, or one set apart by the abbot for such offenders, that they may be seen by him and by all, 6until they do penance by public satisfaction at the end of the Work of God. 7We have decided, therefore, that they ought to stand either in the last place or apart from the others so that the attention they attract will shame them into amending. 8 *Should they remain outside the oratory, there may be those who would return to bed and sleep, or, worse yet, settle down outside and engage in idle talk, thereby giving occasion to the Evil One (Eph 4:27; 1 Tim 5:14). 9They should come inside so that they will not lose everything and may amend in the future.
10 *At the day hours the same rule applies to anyone who comes after the opening verse and the “Glory be to the Father” of the first psalm following it: he is to stand in the last place. 11Until he has made satisfaction, he is not to presume to join the choir of those praying the psalms, unless perhaps the abbot pardons him and grants an exception. 12Even in this case, the one at fault is still bound to satisfaction.
13But, if anyone does not come to table before the verse so that all may say the verse and pray and sit down at table together, 14 *and if this failure happens through the individual’s own negligence or fault, he should be reproved up to the second time. 15If he still does not amend, let him not be permitted to share the common table, 16but take his meals alone, separated from the company of all. His portion of wine should be taken away until there is satisfaction and amendment. 17Anyone not present for the verse said after meals is to be treated in the same manner.
18 *No one is to presume to eat or drink before or after the time appointed. 19Moreover, if anyone is offered something by a superior and refuses it, then, if later he wants what he refused or anything else, he should receive nothing at all until he has made appropriate amends.
CHAPTER 44. SATISFACTION BY THE EXCOMMUNICATED
1 * *Anyone excommunicated for serious faults from the oratory and from the table is to prostrate himself in silence at the oratory entrance at the end of the celebration of the Work of God. 2He should lie face down at the feet of all as they leave the oratory, 3 and let him do this until the abbot judges he has made satisfaction. 4Next, at the bidding of the abbot, he is to prostrate himself at the abbot’s feet, then at the feet of all that they may pray for him. 5Only then, if the abbot orders, should he be admitted to the choir in the rank the abbot assigns. 6Even so, he should not presume to lead a psalm or a reading or anything else in the oratory without further instructions from the abbot. 7In addition, at all the hours, as the Work of God is being completed, he must prostrate himself in the place he occupies. 8He will continue this form of satisfaction until the abbot again bids him cease.
9 Those excommunicated for less serious faults from the table only are to make satisfaction in the oratory for as long as the abbot orders. 10They do so until he gives his blessing and says: “Enough.”
CHAPTER 45. MISTAKES IN THE ORATORY
1 *Should anyone make a mistake in a psalm, responsory, refrain or reading, he must make satisfaction there before all. If he does not use this occasion to humble himself, he will be subjected to more severe punishment 2 *for failing to correct by humility the wrong committed through negligence. 3 *Children, however, are to be whipped for such a fault.
CHAPTER 46. FAULTS COMMITTED IN OTHER MATTERS
1 *If someone commits a fault while at any work—while working in the kitchen, in the storeroom, in serving, in the bakery, in the garden, in any craft or anywhere else— 2 *either by breaking or losing something or failing in any other way in any other place, 3 *he must at once come before the abbot and community and of his own accord admit his fault and make satisfaction. 4If it is made known through another, he is to be subjected to a more severe correction.
5 * *When the cause of the sin lies hidden in his conscience, he is to reveal it only to the abbot or to one of the spiritual elders, 6who know how to heal their own wounds as well as those of others, without exposing them and making them public.
CHAPTER 47. ANNOUNCING THE HOURS FOR THE WORK OF GOD
1It is the abbot’s care to announce, day and night, the hour for the Work of God. He may do so personally or delegate the responsibility to a conscientious brother, so that everything may be done at the proper time.
2Only those so authorized are to lead psalms and refrains, after the abbot according to their rank. 3 *No one should presume to read or sing unless he is able to benefit the hearers; 4 let this be done with humility, seriousness and reverence, and at the abbot’s bidding.
CHAPTER 48. THE DAILY MANUAL LABOR
1 *Idleness is the enemy of the soul. Therefore, the brothers should have specified periods for manual labor as well as for prayerful reading.
2 We believe that the times for both may be arranged as follows: 3 * From Easter to the first of October, they will spend their mornings after Prime till about the fourth hour at whatever work needs to be done. 4 From the fourth hour until the time of Sext, they will devote themselves to reading. 5 But after Sext and their meal, they may rest on their beds in complete silence; should a brother wish to read privately, let him do so, but without disturbing the others. 6 They should say None a little early, about midway through the eighth hour, and then until Vespers they are to return to whatever work is necessary. 7 They must not become distressed if local conditions or their poverty should force them to do the harvesting themselves. 8 *When they live by the labor of their hands, as our fathers and the apostles did, then they are really monks. 9 Yet, all things are to be done with moderation on account of the fainthearted.
10 *From the first of October to the beginning of Lent, the brothers ought to devote themselves to reading until the end of the second hour. 11 At this time Terce is said and they are to work at their assigned tasks until None. 12 At the first signal for the hour of None, all put aside their work to be ready for the
second signal. 13 Then after their meal they will devote themselves to their reading or to the psalms.
14 During the days of Lent, they should be free in the morning to read until the third hour, after which they will work at their assigned tasks until the end of the tenth hour. 15 During this time of Lent each one is to receive a book from the library, and is to read the whole of it straight through. 16 These books are to be distributed at the beginning of Lent.
17 Above all, one or two seniors must surely be deputed to make the rounds of the monastery while the brothers are reading. 18 Their duty is to see that no brother is so apathetic as to waste time or engage in idle talk to the neglect of his reading, and so not only harm himself but also distract others. 19 If such a monk is found — God forbid — he should be reproved a first and a second time. 20 If he does not amend, he must be subjected to the punishment of the rule as a warning to others. 21 Further, brothers ought not to associate with one another at inappropriate times.
22 *On Sunday all are to be engaged in reading except those who have been assigned various duties. 23 *If anyone is so remiss and indolent that he is unwilling or unable to study or to read, he is to be given some work in order that he may not be idle.
24 Brothers who are sick or weak should be given a type of work or craft that will keep them busy without overwhelming them or driving them away. 25 The abbot must take their infirmities into account.
CHAPTER 49. THE OBSERVANCE OF LENT
1 *The life of a monk ought to be a continuous Lent. 2 *Since few, however, have the strength for this, we urge the entire community during these days of Lent to keep its manner of life most pure 3 *and to wash away in this holy season the negligences of other times. 4 This we can do in a fitting manner by refusing to indulge evil habits and by devoting ourselves to prayer with tears, to reading, to compunction of heart and self-denial. 5 * *During these days, therefore, we will add to the usual measure of our service something by way of private prayer and abstinence from food or drink, 6 so that each of us will have something above the assigned measure to offer God of his own will with the joy of the Holy Spirit (1 Thess 1:6). 7 *In other words, let each one deny himself some food, drink, sleep, needless talking and idle jesting, and look forward to holy Easter with joy and spiritual longing.
8 Everyone should, however, make known to the abbot what he intends to do, since it ought to be done with his prayer and approval. 9 Whatever is undertaken without the permission of the spiritual father will be reckoned as presumption and vainglory, not deserving a reward. 10 *Therefore, everything must be done with the abbot’s approval.
CHAPTER 50. BROTHERS WORKING AT A DISTANCE OR TRAVELING
1 *Brothers who work so far away that they cannot return to the oratory at the proper time— 2 and the abbot determines that is the case— 3 are to perform the Work of God where they are, and kneel out of reverence for God.
4 *So too, those who have been sent on a journey are not to omit the prescribed hours but to observe them as best they can, not neglecting their measure of service.
CHAPTER 51. BROTHERS ON A SHORT JOURNEY
1 *If a brother is sent on some errand and expects to return to the monastery that same day, he must not presume to eat outside, even if he receives a pressing invitation, 2 unless perhaps the abbot has ordered it. 3 Should he act otherwise, he will be excommunicated.
CHAPTER 52. THE ORATORY OF THE MONASTERY
1 *The oratory ought to be what it is called, and nothing else is to be done or stored there. 2 *After the Work of God, all should leave in complete silence and with reverence for God, 3 so that a brother who may wish to pray alone will not be disturbed by the insensitivity of another. 4 *Moreover, if at other times someone chooses to pray privately, he may simply go in and pray, not in a loud voice, but with tears and heartfelt devotion. 5 Accordingly, anyone who does not pray in this manner is not to remain in the oratory after the Work of God, as we have said; then he will not interfere with anyone else.
CHAPTER 53. THE RECEPTION OF GUESTS
1 *All guests who present themselves are to be welcomed as Christ, for he himself will say: I was a stranger and you welcomed me (Matt 25:35). 2 *Proper honor must be shown to all, especially to those who share our faith (Gal 6:10) and to pilgrims.
3 *Once a guest has been announced, the superior and the brothers are to meet him with all the courtesy of love. 4 *First of all, they are to pray together and thus be united in peace, 5 but prayer must always precede the kiss of peace because of the delusions of the devil.
6 All humility should be shown in addressing a guest on arrival or departure.7 *By a bow of the head or by a complete prostration of the body, Christ is to be adored because he is indeed welcomed in them. 8 After the guests have been received, they should be invited to pray; then the superior or an appointed brother will sit with them. 9 *The divine law is read to the guest for his instruction, and after that every kindness is shown to him. 10 *The superior may break his fast for the sake of a guest, unless it is a day of special fast which cannot be broken. 11 The brothers, however, observe the usual fast. 12 The abbot shall pour water on the hands of the guests, 13 and the abbot with the entire community shall wash their feet.14 After the washing they will recite this verse: God, we have received your mercy in the midst of your temple (Ps 47[48]:10).
15 *Great care and concern are to be shown in receiving poor people and pilgrims, because in them more particularly Christ is received; our very awe of the rich guarantees them special respect.
16 The kitchen for the abbot and guests ought to be separate, so that guests—and monasteries are never without them—need not disturb the brothers when they present themselves at unpredictable hours. 17 Each year, two brothers who can do the work competently are to be assigned to this kitchen. 18 Additional help should be available when needed, so that they can perform this service without grumbling. On the other hand, when the work slackens, they are to go wherever other duties are assigned them. 19 This consideration is not for them alone, but applies to all duties in the monastery; 20 the brothers are to be given help when it is needed, and whenever they are free, they work wherever they are assigned.
21The guest quarters are to be entrusted to a God-fearing brother. 22 Adequate bedding should be available there. The house of God should be in the care of wise men who will manage it wisely.
23 *No one is to speak or associate with guests unless he is bidden; 24 however, if a brother meets or sees a guest, he is to greet him humbly, as we have said. He asks for a blessing and continues on his way, explaining that he is not allowed to speak with a guest.
CHAPTER 54. LETTERS OR GIFTS FOR MONKS
1 *In no circumstances is a monk allowed, unless the abbot says he may, to exchange letters, blessed tokens or small gifts of any kind, with his parents or anyone else, or with a fellow monk. 2 *He must not presume to accept gifts sent him even by his parents without previously telling the abbot. 3 If the abbot orders acceptance, he still has the power to give the gift to whom he will; 4 and the brother for whom it was originally sent must not be distressed, lest occasion be given to the devil (Eph 4:27; 1 Tim 5:14). 5 Whoever presumes to act otherwise will be subjected to the discipline of the rule.
CHAPTER 55. THE CLOTHING AND FOOTWEAR OF THE BROTHERS
1 *The clothing distributed to the brothers should vary according to local conditions and climate, 2because more is needed in cold regions and less in warmer. 3This is left to the abbot’s discretion. 4We believe that for each monk a cowl and tunic will suffice in temperate regions; 5in winter a woolen cowl is necessary, in summer a thinner or worn one; 6also a scapular for work, and footwear—both sandals and shoes.
7 *Monks must not complain about the color or coarseness of all these articles, but use what is available in the vicinity at a reasonable cost. 8However, the abbot ought to be concerned about the measurements of these garments that they not be too short but fitted to the wearers.
9 *Whenever new clothing is received, the old should be returne
d at once and stored in a wardrobe for the poor. 10 *To provide for laundering and night wear, every monk will need two cowls and two tunics, 11 *but anything more must be taken away as superfluous. 12When new articles are received, the worn ones—sandals or anything old—must be returned.
13Brothers going on a journey should get underclothing from the wardrobe. On their return they are to wash it and give it back. 14Their cowls and tunics, too, ought to be somewhat better than those they ordinarily wear. Let them get these from the wardrobe before departing, and on returning put them back.
15For bedding the monks will need a mat, a woolen blanket and a light covering as well as a pillow.
16 *The beds are to be inspected frequently by the abbot, lest private possessions be found there. 17 *A monk discovered with anything not given him by the abbot must be subjected to very severe punishment.18In order that this vice of private ownership may be completely uprooted, the abbot is to provide all things necessary: 19that is, cowl, tunic, sandals, shoes, belt, knife, stylus, needle, handkerchief and writing tablets. In this way every excuse of lacking some necessity will be taken away.
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