CHAPTER 66. THE PORTER OF THE MONASTERY
1 *At the door of the monastery, place a sensible old man who knows how to take a message and deliver a reply, and whose age keeps him from roaming about. 2This porter will need a room near the entrance so that visitors will always find him there to answer them. 3As soon as anyone knocks, or a poor man calls out, he replies, “Thanks be to God” or “Your blessing, please”; 4then, with all the gentleness that comes from the fear of God, he provides a prompt answer with the warmth of love. 5Let the porter be given one of the younger brothers if he needs help.
6 *The monastery should, if possible, be so constructed that within it all necessities, such as water, mill and garden are contained, and the various crafts are practiced. 7Then there will be no need for the monks to roam outside, because this is not at all good for their souls.
8We wish this rule to be read often in the community, so that none of the brothers can offer the excuse of ignorance.
CHAPTER 67. BROTHERS SENT ON A JOURNEY
1Brothers sent on a journey will ask the abbot and community to pray for them. 2All absent brothers should always be remembered at the closing prayer of the Work of God. 3When they come back from a journey, they should, on the very day of their return, lie face down on the floor of the oratory at the conclusion of each of the customary hours of the Work of God. 4They ask the prayers of all for their faults, in case they may have been caught off guard on the way by seeing some evil thing or hearing some idle talk.
5 *No one should presume to relate to anyone else what he saw or heard outside the monastery, because that causes the greatest harm. 6If anyone does so presume, he shall be subjected to the punishment of the rule. 7 *So too shall anyone who presumes to leave the enclosure of the monastery, or go anywhere, or do anything at all, however small, without the abbot’s order.
CHAPTER 68. ASSIGNMENT OF IMPOSSIBLE TASKS TO A BROTHER
1 *A brother may be assigned a burdensome task or something he cannot do. If so, he should, with complete gentleness and obedience, accept the order given him. 2Should he see, however, that the weight of the burden is altogether too much for his strength, then he should choose the appropriate moment and explain patiently to his superior the reasons why he cannot perform the task. 3This he ought to do without pride, obstinacy or refusal. 4 *If after the explanation the superior is still determined to hold to his original order, then the junior must recognize that this is best for him. 5Trusting in God’s help, he must in love obey.
CHAPTER 69. THE PRESUMPTION OF DEFENDING ANOTHER IN THE MONASTERY
1 *Every precaution must be taken that one monk does not presume in any circumstance to defend another in the monastery or to be his champion, 2even if they are related by the closest ties of blood. 3In no way whatsoever shall the monks presume to do this, because it can be a most serious source and occasion of contention. 4Anyone who breaks this rule is to be sharply restrained.
CHAPTER 70. THE PRESUMPTION OF STRIKING ANOTHER MONK AT WILL
1In the monastery every occasion for presumption is to be avoided, 2and so we decree that no one has the authority to excommunicate or strike any of his brothers unless he has been given this power by the abbot. 3Those who sin should be reprimanded in the presence of all, that the rest may fear (1 Tim 5:20). 4Boys up to the age of fifteen should, however, be carefully controlled and supervised by everyone, 5provided that this too is done with moderation and common sense.
6If a brother, without the abbot’s command, assumes any power over those older or, even in regard to boys, flares up and treats them unreasonably, he is to be subjected to the discipline of the rule. 7After all, it is written: Never do to another what you do not want done to yourself (Tob 4:16).
CHAPTER 71. MUTUAL OBEDIENCE
1 *Obedience is a blessing to be shown by all, not only to the abbot but also to one another as brothers, 2since we know that it is by this way of obedience that we go to God. 3Therefore, although orders of the abbot or of the priors appointed by him take precedence, and no unofficial order may supersede them, 4in every other instance younger monks should obey their seniors with all love and concern. 5Anyone found objecting to this should be reproved.
6 *If a monk is reproved in any way by his abbot or by one of his seniors, even for some very small matter, 7or if he gets the impression that one of his seniors is angry or disturbed with him, however slightly, 8he must, then and there without delay, cast himself on the ground at the other’s feet to make satisfaction, and lie there until the disturbance is calmed by a blessing. 9 *Anyone who refuses to do this should be subjected to corporal punishment or, if he is stubborn, should be expelled from the monastery.
CHAPTER 72. THE GOOD ZEAL OF MONKS
1 *Just as there is a wicked zeal of bitterness which separates from God and leads to hell, 2so there is a good zeal which separates from evil and leads to God and everlasting life. 3 *This, then, is the good zeal which monks must foster with fervent love: 4They should each try to be the first to show respect to the other (Rom 12:10), 5 *supporting with the greatest patience one another’s weaknesses of body or behavior, 6and earnestly competing in obedience to one another. 7 *No one is to pursue what he judges better for himself, but instead, what he judges better for someone else. 8 To their fellow monks they show the pure love of brothers; 9 *to God, loving fear; 10to their abbot, unfeigned and humble love. 11 *Let them prefer nothing whatever to Christ, 12 and may he bring us all together to everlasting life.
CHAPTER 73. THIS RULE ONLY A BEGINNING OF PERFECTION
1 *The reason we have written this rule is that, by observing it in monasteries, we can show that we have some degree of virtue and the beginnings of monastic life. 2 *But for anyone hastening on to the perfection of monastic life, there are the teachings of the holy Fathers, the observance of which will lead him to the very heights of perfection. 3What page, what passage of the inspired books of the Old and New Testaments is not the truest of guides for human life? 4What book of the holy catholic Fathers does not resoundingly summon us along the true way to reach the Creator? 5Then, besides the Conferences of the Fathers, their Institutes and their Lives, there is also the rule of our holy father Basil. 6 *For observant and obedient monks, all these are nothing less than tools for the cultivation of virtues; 7 *but as for us, they make us blush for shame at being so slothful, so unobservant, so negligent. 8 *Are you hastening toward your heavenly home? Then with Christ’s help, keep this little rule that we have written for beginners. 9 *After that, you can set out for the loftier summits of the teaching and virtues we mentioned above, and under God’s protection you will reach them. Amen.
Title: “The Rule of Saint Benedict” (Regula Sancti Benedicti): The original or proper title of the RB remains uncertain. H. Brechter “Zum authentischen Titel der Regel des heiligen Benedikt” SMGBO 55 (1937) 157–229, argued for Regula Benedicti or Sancti Benedicti sancta regula. Numerous variations occur in the manuscripts. Codex Sangallensis 914 gives: In nomine Domini nostri Iesu Christi incipit prologus regulae patris eximii beati Benedicti, which can hardly have been original. The commonly used title, Regula Monachorum, probably derives from Gregory the Great (Greg. dial. 2,36). J. McCann, The Rule of Saint Benedict (1929; rpt. Westwood, Conn.: Greenwood Press 1972) n.1, considers this evidence for its originality.
Prologue: Most of the Prologue (vv.5-45,50) is taken almost word for word from the fourth section of the Introduction to RM, specifically RM’s commentary on Pss 33(34) and 14(15). (On the possible origin of this material in baptismal catechesis, see de Vogüé 4.42–48.) This is likewise true of the major portion of RB 1–7, which is taken from RM 1–10. This fact accounts for the unity of style and content that has often been observed in RB Prologue through ch. 7. In both rules, these sections deal with fundamental aspects of the spiritual life such as obedience and humility, in contrast to the more detailed directions for the organization of daily life that follow. For a more extended discussion of the relationship of RB and RM, see the Introduction, pp
. 79–96.
Prol.1(Latin / English) “Listen— (Obsculta): Ausculta is the spelling of the oldest extant manuscript of RB, Oxford Hatton 48, while obsculta is the spelling of Codex Sangallensis 914. Most modern editors have preferred obsculta as more authentic. For a more extended discussion of the text types represented by these two manuscripts, see the Introduction, pp. 102–111.
The mode of address represented by the opening words of RB, “Listen carefully, my son,” no doubt intentionally echoes that to be found in the wisdom tradition of the Old Testament (cf. Prov 1:8; 4:1,10,20; 6:20). These opening words, which set the “wisdom” tone of RB, seem to be related to the key notion of the monastery as a “school for the Lord’s service” (see note on Prol.45 below). The RB can certainly be viewed as a compendium of practical wisdom for living the monastic life. On the RB as “wisdom literature,” see the Introduction, pp. 145–147. The opening words also bear a strong resemblance to Ps 44(45): 11, which is used as the beginning of Hier. epist. 22. See Thematic Index: LISTENING.
“my son” (o fili): Although the Latin text does not contain the personal pronoun, the sense of intimacy evoked here has led most translators to write: “my son.” This may be due to the influence of Proverbs as well. At any rate, it has become a solidly established convention of modern-language translations of RB. While the number of addressees (one or many) varies in the Prologue, especially in quotations from RM and Scripture, the verses proper to RB (1-4, 46-49) are directed to only one person.
“the master’s instructions” (praecepta magistri): Although some commentators have thought the “master” here to be Christ or the Holy Spirit rather than the author of the RB, there seems to be no compelling reason to interpret it this way. Elsewhere in RB (2.24; 3.6; 5.9; 6.6) the term is applied to the abbot or superiors generally. It is also possible, though not provable, that the word contains an allusion to RM, from which so much of this portion of RB is derived. The RM regularly begins each chapter with: Respondit Dominus per magistrum (the Lord has replied through the Master). Thus the author of RB would not be guilty of innovation in applying the title to himself. Both RB (2.2; 63.13) and RM (2.2) regard the abbot as holding the place of Christ.
Prol.2(Latin / English) “obedience…disobedience” (oboedientiae…inoboedientiae): There seems to be an allusion here to the Adam-Christ typology of Rom 5:19. See also Phil 2:8. See B. Steidle “Per oboedientiae laborem…per inoboedientiae desidiam. Zu Prolog 2 der Regel St. Benedikts” EA 53 (1977) 428–435; 54 (1978) 200–216: 280–285.
Prol.3(Latin / English) “own will” (propriis voluntatibus): When used in the plural, as here, this phrase refers to the particular promptings or suggestions of will. The human will is not considered evil in itself, but the renunciation of one’s own particular desires is undertaken in imitation of Jesus, as multiple citations in RB 5.13 and 7.12-32 make clear. A given desire can be good, as is evident from 61.5. See note on 5.7 and Thematic Index: WILL.
“to do battle…for” (militaturus): The words militia and militare by this time refer to both military and civil service; see de Vogüé 7.53–59, especially note 63, and C. Mohrmann in Philibert Schmitz, Sancti Benedicti Regula Monachorum (Maredsous: Éditions de l’Abbaye 1955) pp. 30’31 and E. Manning “La signification de ‘militare-militia-miles’ dans la Règle de Saint Benoît” RBén 72 (1962) 135–138. Military metaphors for the spiritual life recur throughout RB, both in borrowings from RM and in original passages, and are indeed a commonplace already in the New Testament (see Eph 6: 10-17; 1 Thess 5:8; 1 Tim 1:18: 6:12; 2 Tim 2:3-4) and in Hellenistic philosophy: see H. Emonds “Geistlicher Kriegsdienst. Der Topos der militia spiritualis in der antiken Philosophie” Heilige “berlieferung: Festgabe I. Herwegen, ed. O. Casel (Münster: Aschendorff 1938) pp. 21–50. RB uses the image to depict the monastic life as service of Christ, the present Lord and King. See Thematic Index: CHRIST and SERVICE, as spiritual combat.
Prol.4(Latin / English) “you begin a good work” (inchoas bonum): The semi-Pelagians of the fifth and sixth centuries (Faustus of Riez in particular) overstressed personal initiative in the economy of salvation. St. Benedict carefully joins work and prayer at the beginning of monastic life. However, it has been argued that here, as well as in Prol.21,35 and 41, the RB may be open to a semi-Pelagian interpretation. For further discussion see Cipriano Vagaggini “La posizione di S. Benedetto nella questione Semipelagiana” StA 18–19 (1947) 17–83 and Basilius Steidle, Die Regel St. Benedikts (Beuron: Beuroner Kunstverlag 1952) pp. 54, n. 4; 55, n. 6; 58, n. 12; 59, n. 13 and 144–145.
Prol.5(Latin / English) “grieve” (contristari): RB uses this word mostly of the relationships of the brothers among themselves. See Thematic Index: JOY, Antithesis: Grief.
Prol.9(Latin / English) “the light that comes from God” (deificum lumen): The light is Sacred Scripture (see de Vogüé 2.415, n. 9). The Latin words deificum and attonitis, as McCann notes (The Rule of Saint Benedict, n.3), are strong words which, as is common enough in informal usage, have lost much of their original strength.
“every day calls out” (cotidie clamans): There is reference here to the daily use of Ps 94(95) as the Invitatory (see RB 9.3). This phrase is taken from RM, which also uses Ps 94 as the Invitatory.
Prol.12(Latin / English) “Come and listen to me, sons” (Venite, filii, audite me): Prol.12-18 cites and comments upon Ps 33(34): 12-16. The psalm is understood to mean that Christ is calling out and inviting men. This supposes that the “Lord” of the psalm is Christ, and that the psalm is prayed to him as God. This view, which is frequent in the RB, is often found in the early Church; the earliest example of it, which also concerns Ps 33:12, can be found in Clem. ad Cor. 22,1-8. This usage derives from the conviction that Christ is the fulfillment of the Old Testament: since the title Kyrios is conferred upon him, the Kyrios of the Old Testament can be understood as Christ already present. This view was propagated by Origen, in whose exegesis Christ is discovered speaking through the Old Testament under the veil of symbols. His exegesis was particularly influential in monastic circles, where the practice of praying to Christ was very common. See B. Fischer “Le Christ dans les Psaumes. La dévotion aux Psaumes dans l’Église des Martyrs” La Maison-Dieu 27 (1951) 86–113; F. Vandenbroucke, Les Psaumes, le Christ et Nous, 2nd ed. (Louvain: Mont-César 1965); also Appendix 2, pp. 360–363.
Prol.13(Latin / English) “life” (vitae): See Thematic Index: LIFE.
Prol.14(Latin / English) “to him” (cui): The antecedent could be either multitudine populi or operarium.
Prol.16(Latin / English) “you” (tu): English conceals that the pronoun is singular here but plural in v.18. Though no doubt the shift is partly due to the quotation, it may also suggest that to God’s individual call each must first make an individual response, and then our individual responses bind us together as a community of those seeking God.
“God” (Deus): The word Deus in the context of vv.14-17 appears to refer to Christ. The RB uses the words Dominus and Deus sometimes to refer to Christ, sometimes to God in general. For more extended discussion of this, see A. Borias “Dominus et Deus dans la Règle de Saint Benoît” RBén 79 (1969) 414–423. See Thematic Index: GOD.
Prol.17(Latin / English) “peace” (pacem): Peace is one of the goals of monastic life. See Thematic Index: PEACE.
Prol.21(Latin / English) “Clothed” (Succinctis…lumbis): The words here rendered as “clothed” have been traditionally and more literally translated as “with our loins girded.” They probably are an allusion to Eph 6:14-16, where the words “faith” and “gospel” are also to be found. For the notion of the Gospel as our guide, see A. de Vogüé “Per ducatum Evangelii” CollCist 35 (1973) 186–198.
“to see him” (eum…videre): In the context of the preceding verse, the pronoun eum would seem to refer to Christ (see note on “God” in v. 16 above). However, in the context of the quotation from 1 Thess 2:12 that follows, it would refer to God generally or to the Father, since theos in the New Testament usage u
sually designates the Father. Moreover, the phrase “to see God” inevitably evokes Matt 5:8 and the monastic quest for purity of heart as well as the speculation on the goal of contemplation in earlier monastic literature. See Introduction, pp. 34–40.
Prol.22(Latin / English) “tent” (tabernaculo): In RB this word, taken from Ps 14(15):1, occurs only in the Prologue in this verse and in vv.23,24, and 39. The word evokes Israel’s years of camping in the desert, the feast of Tabernacles (Lev 23:33) and especially (in the Vulgate) the solemn formulation of the covenant in Lev 26:11.
Prol.25(Latin / English) “he says” (dicens): The present participle is used not infrequently in RB in a way that disregards the structure of the sentence.
“just” (iustitiam): iustitia (for Hebrew sedek) has a wide range of meanings in Scripture: justice, observance of the law, holiness, God’s just ways or decrees. Its translation poses a problem, since “justice” is not used in normal English in the sense of doing what is right, and the other traditional translation, “righteousness,” now sounds archaic as well as having unpleasant connotations. Yet iustitia and its translation as “justice” or “just” has a long history and many resonances. It recurs in 2.5,9,14,19,35; 4.33; 16.5 and in the title of ch. 73. See Thematic Index: JUSTICE.
Prol.28(Latin / English) “He has foiled the evil one …” (qui malignum diabolum aliqua suadentem sibi, cum ipsa suasione sua a conspectibus cordis sui respuens, deduxit ad nihilum): It is clear from a comparison with the Latin of Ps 14(15):4 (ad nihilum deductus est in conspectu eius malignus) that the first half of Prol.28 is ingeniously built upon the latter, thus continuing the citations of Ps 14 begun in Prol.23 and continued in 25-27. For the use of Ps 14 here, see B. Egli, Die vierzehnte Psalm im Prolog der Regel des heiligen Benedikt: Eine patrologischmonastische Studie (Sarnen: Buchdruckerei Louis Ehrli & Cie 1962).
RB 1980- The Rule Of St Benedict Page 36