20 *The abbot, however, must always bear in mind what is said in the Acts of the Apostles: Distribution was made to each one as he had need (Acts 4:35). 21In this way the abbot will take into account the weaknesses of the needy, not the evil will of the envious; 22yet in all his judgments he must bear in mind God’s retribution.
CHAPTER 56. THE ABBOT’S TABLE
1 *The abbot’s table must always be with guests and travelers. 2Whenever there are no guests, it is within his right to invite any of the brothers he wishes. 3However, for the sake of maintaining discipline, one or two seniors must always be left with the brothers.
CHAPTER 57. THE ARTISANS OF THE MONASTERY
1If there are artisans in the monastery, they are to practice their craft with all humility, but only with the abbot’s permission. 2 *If one of them becomes puffed up by his skillfulness in his craft, and feels that he is conferring something on the monastery, 3he is to be removed from practicing his craft and not allowed to resume it unless, after manifesting his humility, he is so ordered by the abbot.
4 *Whenever products of these artisans are sold, those responsible for the sale must not dare to practice any fraud. 5 *Let them always remember Ananias and Sapphira, who incurred bodily death (Acts 5:1-11), 6lest they and all who perpetrate fraud in monastery affairs suffer spiritual death.
7The evil of avarice must have no part in establishing prices, 8which should, therefore, always be a little lower than people outside the monastery are able to set, 9 *so that in all things God may be glorified (1 Pet 4:11).
CHAPTER 58. THE PROCEDURE FOR RECEIVING BROTHERS
1 **Do not grant newcomers to the monastic life an easy entry, 2but, as the Apostle says, Test the spirits to see if they are from God (1 John 4:1). 3 *Therefore, if someone comes and keeps knocking at the door, and if at the end of four or five days he has shown himself patient in bearing his harsh treatment and difficulty of entry, and has persisted in his request, 4then he should be allowed to enter and stay in the guest quarters for a few days. 5 After that, he should live in the novitiate, where the novices study, eat and sleep.
6 *A senior chosen for his skill in winning souls should be appointed to look after them with careful attention. 7 *The concern must be whether the novice truly seeks God and whether he shows eagerness for the Work of God, for obedience and for trials. 8 *The novice should be clearly told all the hardships and difficulties that will lead him to God.
9 *If he promises perseverance in his stability, then after two months have elapsed let this rule be read straight through to him, 10and let him be told: “This is the law under which you are choosing to serve. If you can keep it, come in. If not, feel free to leave.” 11 If he still stands firm, he is to be taken back to the novitiate, and again thoroughly tested in all patience. 12After six months have passed, the rule is to be read to him, so that he may know what he is entering. 13If once more he stands firm, let four months go by, and then read this rule to him again. 14If after due reflection he promises to observe everything and to obey every command given him, let him then be received into the community. 15But he must be well aware that, as the law of the rule establishes, from this day he is no longer free to leave the monastery, 16 *nor to shake from his neck the yoke of the rule which, in the course of so prolonged a period of reflection, he was free either to reject or to accept.
17 *When he is to be received, he comes before the whole community in the oratory and promises stability, fidelity to monastic life, and obedience. 18 *This is done in the presence of God and his saints to impress on the novice that if he ever acts otherwise, he will surely be condemned by the one he mocks. 19He states his promise in a document drawn up in the name of the saints whose relics are there, and of the abbot, who is present. 20The novice writes out this document himself, or if he is illiterate, then he asks someone else to write it for him, but himself puts his mark to it and with his own hand lays it on the altar. 21After he has put it there, the novice himself begins the verse: Receive me, Lord, as you have promised, and I shall live; do not disappoint me in my hope (Ps 118[119]:116). 22The whole community repeats the verse three times, and adds “Glory be to the Father.” 23 *Then the novice prostrates himself at the feet of each monk to ask his prayers, and from that very day he is to be counted as one of the community.
24 *If he has any possessions, he should either give them to the poor beforehand, or make a formal donation of them to the monastery, without keeping back a single thing for himself, 25 well aware that from that day he will not have even his own body at his disposal. 26 *Then and there in the oratory, he is to be stripped of everything of his own that he is wearing and clothed in what belongs to the monastery. 27The clothing taken from him is to be put away and kept safely in the wardrobe, 28so that, should he ever agree to the devil’s suggestion and leave the monastery—which God forbid—he can be stripped of the clothing of the monastery before he is cast out. 29But that document of his which the abbot took from the altar should not be given back to him but kept in the monastery.
CHAPTER 59. THE OFFERING OF SONS BY NOBLES OR BY THE POOR
1 If a member of the nobility offers his son to God in the monastery, and the boy himself is too young, the parents draw up the document mentioned above; 2then, at the presentation of the gifts, they wrap the document itself and the boy’s hand in the altar cloth. That is how they offer him.
3As to their property, they either make a sworn promise in this document that they will never personally, never through an intermediary, nor in any way at all, nor at any time, give the boy anything or afford him the opportunity to possess anything; 4or else, if they are unwilling to do this and still wish to win their reward for making an offering to the monastery, 5they make a formal donation of the property that they want to give to the monastery, keeping the revenue for themselves, should they so desire. 6 *This ought to leave no way open for the boy to entertain any expectations that could deceive and ruin him. May God forbid this, but we have learned from experience that it can happen.
7Poor people do the same, 8 *but those who have nothing at all simply write the document and, in the presence of witnesses, offer their son with the gifts.
CHAPTER 60. THE ADMISSION OF PRIESTS TO THE MONASTERY
1If any ordained priest asks to be received into the monastery, do not agree too quickly. 2However, if he is fully persistent in his request, he must recognize that he will have to observe the full discipline of the rule 3without any mitigation, knowing that it is written: Friend, what have you come for (Matt 26:50)? 4He should, however, be allowed to stand next to the abbot, to give blessings and to celebrate Mass, provided that the abbot bids him. 5Otherwise, he must recognize that he is subject to the discipline of the rule, and not make any exceptions for himself, but rather give everyone an example of humility. 6Whenever there is question of an appointment or of any other business in the monastery, 7he takes the place that corresponds to the date of his entry into the community, and not that granted him out of respect for his priesthood.
8Any clerics who similarly wish to join the community should be ranked somewhere in the middle, 9but only if they, too, promise to keep the rule and observe stability.
CHAPTER 61. THE RECEPTION OF VISITING MONKS
1A visiting monk from far away will perhaps present himself and wish to stay as a guest in the monastery. 2Provided that he is content with the life as he finds it, and does not make excessive demands that upset the monastery, 3but is simply content with what he finds, he should be received for as long a time as he wishes. 4He may, indeed, with all humility and love make some reasonable criticisms or observations, which the abbot should prudently consider; it is possible that the Lord guided him to the monastery for this very purpose.
5If after a while he wishes to remain and bind himself to stability, he should not be refused this wish, especially as there was time enough, while he was a guest, to judge his character. 6 *But if during his stay he has been found excessive in his demands or full of faults, he should cer
tainly not be admitted as a member of the community. 7Instead, he should be politely told to depart, lest his wretched ways contaminate others.
8If, however, he has shown that he is not the kind of man who deserves to be dismissed, let him, on his request, be received as a member of the community. 9He should even be urged to stay, so that others may learn from his example, 10because wherever we may be, we are in the service of the same Lord and doing battle for the same King. 11Further, the abbot may set such a man in a somewhat higher place in the community, if he sees that he deserves it. 12 In fact, whether it is a monk or someone in the priestly or clerical orders mentioned above, the abbot has the power to set any of them above the place that corresponds to the date of his entry, if he sees that his life warrants it.
13 *The abbot must, however, take care never to receive into the community a monk from another known monastery, unless the monk’s abbot consents and sends a letter of recommendation, 14since it is written: Never do to another what you do not want done to yourself (Tob 4:16).
CHAPTER 62. THE PRIESTS OF THE MONASTERY
1Any abbot who asks to have a priest or deacon ordained should choose from his monks one worthy to exercise the priest-hood. 2The monk so ordained must be on guard against conceit or pride, 3must not presume to do anything except what the abbot commands him, and must recognize that now he will have to subject himself all the more to the discipline of the rule. 4 *Just because he is a priest, he may not therefore forget the obedience and discipline of the rule, but must make more and more progress toward God.
5He will always take the place that corresponds to the date of his entry into the monastery, 6except in his duties at the altar, or unless the whole community chooses and the abbot wishes to give him a higher place for the goodness of his life. 7Yet, he must know how to keep the rule established for deans and priors; 8should he presume to act otherwise, he must be regarded as a rebel, not as a priest. 9If after many warnings he does not improve, let the bishop too be brought in as a witness. 10 *Should he not amend even then, and his faults become notorious, he is to be dismissed from the monastery, 11but only if he is so arrogant that he will not submit or obey the rule.
CHAPTER 63. COMMUNITY RANK
1The monks keep their rank in the monastery according to the date of their entry, the virtue of their lives, and the decision of the abbot. 2 *The abbot is not to disturb the flock entrusted to him nor make any unjust arrangements, as though he had the power to do whatever he wished. 3He must constantly reflect that he will have to give God an account of all his decisions and actions. 4 *Therefore, when the monks come for the kiss of peace and for Communion, when they lead psalms or stand in choir, they do so in the order decided by the abbot or already existing among them. 5Absolutely nowhere shall age automatically determine rank. 6 *Remember that Samuel and Daniel were still boys when they judged their elders (1 Sam 3; Dan 13:44-62). 7 *Therefore, apart from those mentioned above whom the abbot has for some overriding consideration promoted, or for a specific reason demoted, all the rest should keep to the order of their entry. 8For example, someone who came to the monastery at the second hour of the day must recognize that he is junior to someone who came at the first hour, regardless of age or distinction. 9Boys, however, are to be disciplined in everything by everyone.
10The younger monks, then, must respect their seniors, and the seniors must love their juniors. 11When they address one another, no one should be allowed to do so simply by name; 12 *rather, the seniors call the younger monks “brother” and the younger monks call their seniors nonnus, which is translated as “venerable father.” 13But the abbot, because we believe that he holds the place of Christ, is to be called “lord” and “abbot,” not for any claim of his own, but out of honor and love for Christ. 14He, for his part, must reflect on this, and in his behavior show himself worthy of such honor.
15Wherever brothers meet, the junior asks his senior for a blessing. 16 *When an older monk comes by, the younger rises and offers him a seat, and does not presume to sit down unless the older bids him. 17In this way, they do what the words of Scripture say: They should each try to be the first to show respect to the other (Rom 12:10).
18In the oratory and at table, small boys and youths are kept in rank and under discipline. 19Outside or anywhere else, they should be supervised and controlled until they are old enough to be responsible.
CHAPTER 64. THE ELECTION OF AN ABBOT
1 *In choosing an abbot, the guiding principle should always be that the man placed in office be the one selected either by the whole community acting unanimously in the fear of God, or by some part of the community, no matter how small, which possesses sounder judgment. 2Goodness of life and wisdom in teaching must be the criteria for choosing the one to be made abbot, even if he is the last in community rank.
3May God forbid that a whole community should conspire to elect a man who goes along with its own evil ways. But if it does, 4and if the bishop of the diocese or the abbots or Christians in the area come to know of these evil ways to any extent, 5they must block the success of this wicked conspiracy, and set a worthy steward in charge of God’s house. 6They may be sure that they will receive a generous reward for this, if they do it with pure motives and zeal for God’s honor. Conversely, they may be equally sure that to neglect to do so is sinful.
7 *Once in office, the abbot must keep constantly in mind the nature of the burden he has received, and remember to whom he will have to give an account of his stewardship (Luke 16:2). 8 *Let him recognize that his goal must be profit for the monks, not preeminence for himself. 9He ought, therefore, to be learned in divine law, so that he has a treasury of knowledge from which he can bring out what is new and what is old (Matt 13:52). He must be chaste, temperate and merciful. 10He should always let mercy triumph over judgment (Jas 2:13) so that he too may win mercy. 11 *He must hate faults but love the brothers. 12 *When he must punish them, he should use prudence and avoid extremes; otherwise, by rubbing too hard to remove the rust, he may break the vessel. 13He is to distrust his own frailty and remember not to crush the bruised reed (Isa 42:3). 14By this we do not mean that he should allow faults to flourish, but rather, as we have already said, he should prune them away with prudence and love as he sees best for each individual. 15 *Let him strive to be loved rather than feared.
16Excitable, anxious, extreme, obstinate, jealous or oversuspicious he must not be. Such a man is never at rest. 17Instead, he must show forethought and consideration in his orders, and whether the task he assigns concerns God or the world, he should be discerning and moderate, 18bearing in mind the discretion of holy Jacob, who said: If I drive my flocks too hard, they will all die in a single day (Gen 33:13). 19 *Therefore, drawing on this and other examples of discretion, the mother of virtues, he must so arrange everything that the strong have something to yearn for and the weak nothing to run from.
20He must, above all, keep this rule in every particular, 21so that when he has ministered well he will hear from the Lord what that good servant heard who gave his fellow servants grain at the proper time: 22I tell you solemnly, he said, he sets him over all his possessions (Matt 24:47).
CHAPTER 65. THE PRIOR OF THE MONASTERY
1 *Too often in the past, the appointment of a prior has been the source of serious contention in monasteries. 2Some priors, puffed up by the evil spirit of pride and thinking of themselves as second abbots, usurp tyrannical power and foster contention and discord in their communities. 3This occurs especially in monasteries where the same bishop and the same abbots appoint both abbot and prior. 4It is easy to see what an absurd arrangement this is, because from the very first moment of his appointment as prior he is given grounds for pride, 5as his thoughts suggest to him that he is exempt from his abbot’s authority. 6“After all, you were made prior by the same men who made the abbot.”
7This is an open invitation to envy, quarrels, slander, rivalry, factions and disorders of every kind, 8with the result that, while abbot and prior pursue conf
licting policies, their own souls are inevitably endangered by this discord; 9and at the same time the monks under them take sides and so go to their ruin. 10The responsibility for this evil and dangerous situation rests on the heads of those who initiated such a state of confusion.
11 *For the preservation of peace and love we have, therefore, judged it best for the abbot to make all decisions in the conduct of his monastery. 12 *If possible, as we have already established, the whole operation of the monastery should be managed through deans under the abbot’s direction. 13Then, so long as it is entrusted to more than one, no individual will yield to pride. 14But if local conditions call for it, or the community makes a reasonable and humble request, and the abbot judges it best, 15 *then let him, with the advice of God-fearing brothers, choose the man he wants and himself make him his prior. 16 *The prior for his part is to carry out respectfully what his abbot assigns to him, and do nothing contrary to the abbot’s wishes or arrangements, 17because the more he is set above the rest, the more he should be concerned to keep what the rule commands.
18If this prior is found to have serious faults, or is led astray by conceit and grows proud, or shows open contempt for the holy rule, he is to be warned verbally as many as four times. 19If he does not amend, he is to be punished as required by the discipline of the rule. 20Then, if he still does not reform, he is to be deposed from the rank of prior and replaced by someone worthy. 21If after all that, he is not a peaceful and obedient member of the community, he should even be expelled from the monastery. 22Yet the abbot should reflect that he must give God an account of all his judgments, lest the flames of jealousy or rivalry sear his soul.
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