RB 1980- The Rule Of St Benedict

by Saint Benedict

  7.49 (English / Latin) “ the lowest and most menial treatment” (omni vilitate vel extremitate): The phrase is derived ultimately from Cassian: si omni vilitate contentus sit et ad omnia se quae sibi praebentur velut operarium malum iudicarit indignum (Cassian. inst. 4,39,2). The Master has added vel extremitate after vilitate (10.66). Although there is a tradition of translating this phrase as if it referred to things (cf. de Vogüé: “ce qui est le plus vil et le plus abject”), there is strong lexicographical support for taking it to refer to the status of the workman, as does Gibson: “if he is contented with the lowest possible position...” (NPNF ser. 2,2.232).

  A. Blaise, Dictionnaire Latin-Français des Auteurs du Moyen-Age (Turnhout: Brepols 1975) has under vilitas: “1. condition inférieure: servilis enim vilitas clericalem non accipit dignitatem. Bern. Pap. Summ. 1.10 2. lâcheté”; and nothing relevant under extremitas and cognates.

  J. F. Niermeyer, Mediae Latinitatis Lexicon Minus (Leiden: E. J. Brill 1976) has nothing under extremitas or vilitas, and nothing relevant under extremus, extrema, but under vilipensio: “harmful or scornful treatment” and under vilis: “of servile or dependant [sic] status,” with quotations from the eighth and ninth centuries about not admitting viles quaeque et servili condicione obligatae personae to the priesthood.

  It seems, therefore, that vilitas means “being treated like a slave” or some such phrase, much as we talk of a corpus vile or “vile body.” This also suits the context here, “like a bad workman,” much better than the usual translation. We easily forget that slavery was a present reality for St. Benedict (cf. RB 2.18); hence our instinct to translate servus as “servant.”

  7.63 (English / Latin) “Work of God” (opere Dei): See Appendix 3, pp. 405–406.

  7.65 (English / Latin) “what the publican...said” (quod publicanus...dixit): Since the publican occurs only in Luke’s Gospel, the author of RB (RM) must have had in mind Luke 18:13. However, the line attributed to the publican is a free conflation of Matt 8:8 and Luke 18:13-14.

  8.0 Chapters 8–20: See Appendix 3, pp. 379–414, on the liturgical code. See Thematic Index: MONASTIC RITUALS and PRAYER.

  8.1 (English / Latin) “the first” (kalendas): In the Roman calendar — the word itself is derived from kalendae — each month had three fixed points: the kalends, the nones (nonae) and the ides (idus). The kalends always fell on the first of the month. The nones and ides fell normally on the fifth and thirteenth of the month respectively, but in March, May, July and October on the seventh and the fifteenth.

  The Romans calculated dates as being either one of these fixed points in the month or so many days before it. Thus March 15 is “the ides of March,” March 14 is “the day before (pridie) the ides”; March 13 is three (13,14 and 15), not two, days before the ides; and so on. See E. J. Bickermann, Chronology of the Ancient World (Ithaca, N.Y.: Cornell Univ. Press 1969) pp. 43f.

  McCann’s suggestion (n. 72) that kalendae Octobres means September 14, has some force, because September 14 was the first day calculated as “before the kalends” of October. Nonetheless, we disagree with him for reasons given on pp. 408–411 of Appendix 3.

  “it seems reasonable” (iuxta considerationem rationis): Another possible translation is “at what they calculate to be the eighth hour.” The Roman hora was simply the total amount of daylight (or, for the night horae, of darkness) divided by twelve. As this varied with the season from about seventy-five to about forty-five minutes—in the summer the day horae were long and the night horae short—establishing the eighth hour would have needed some calculation. See J. E. Sandys, A Companion to Latin Studies, 3rd ed. (Cambridge Univ. Press 1921; rpt. 1963) pp. 200–202.

  8.2 (English / Latin) “food fully digested” (iam digesti): Comparing RB 8.2 with RM 33.19-21, one may conclude that what is at issue is a proper digestion of the meal. The RB is mercifully laconic by comparison with RM.

  8.3 (English / Latin) “study” (meditationi): The study in question is primarily the memorization of the Psalter and Scripture passages. See Appendix 5, pp. 446–447.

  “readings” (lectionum): See Appendix 3, pp. 404–405.

  “Vigils” (vigilias): See Appendix 3, pp. 397–400, 407–408.

  8.4 (English / Latin) “Lauds” (matutini): See Appendix 3, p. 405.

  9.3 (English / Latin) “refrain” (antiphona): See Appendix 3, pp. 401–403.

  9.4 (English / Latin) “an Ambrosian hymn” (ambrosianum): See Appendix 3, p. 401.

  11.2 (English / Latin) “there must be moderation in quantity” (teneatur mensura): Another possible translation is “they should keep to the amount,” i.e., the same number of psalms should be said as on weekdays. That this is not otiose advice is clear both from previous monastic tendencies and from the later Cluniac horarium. See note on RB 18.25 below.

  11.6 (English / Latin) “canticles from the Prophets” (cantica de prophetarum): See Appendix 3, p. 404.

  11.12 (English / Latin) “God forbid” (quod absit): This is originally a pagan expression for which a functional equivalent rather than a literal translation has been given.

  12.4 (English / Latin) “the Canticle of the Three Young Men” (benedictiones): See Appendix 3, pp. 403–404.

  “Psalms 148 through 150” (laudes): See Appendix 3, p. 404.

  13.10 (English / Latin) “according to the practice of the Roman Church” (sicut psallit ecclesia Romana): This is an explicit reference to one of RB’s sources for the liturgical code. See Appendix 3, pp. 398–400.

  13.12 (English / Latin) “Vespers” (vespertina): See Appendix 3, p. 406.

  “contention” (scandalorum): This word comes from skandalon, a Hellenistic Greek word for the earlier skandalē and skandalēthron, which meant originally a “stick in a trap on which the bait is placed and which, when touched by the animal, springs up and shuts the trap” (Liddell, Scott, Jones, s.vv.). In the New Testament the sense of trap or snare or cause of ruin persists, and this last is expanded to include not only bad things but also good, and ultimately is extended to Jesus himself. It is linked with acceptance or rejection of faith in Jesus, and there is a consequent shift from the notion of an external object (over which one trips) to the idea of internal rejection and ruin. See Staehlin, s.v. in Theological Dictionary of the New Testament, ed. Gerhard Kittel and tr. and ed. Geoffrey W. Bromiley, 9 vols. (Grand Rapids, Mich.: Eerdmans 1964). The monastic equivalent of this would be the abandonment of a vocation. This would be in line with the thought of passages such as 58.28 or 59.6, but probably, given the contexts of the four occurrences (13.12; 65.1,2; 69.3), some translation such as “resentments,” “contention,” or “conflict” (favored by de Vogüé and Steidle) is preferable.

  14.2 (English / Latin) “proper to the day itself” (ad ipsum diem): Although there is some ambiguity, the direction seems to be that the psalms, refrains and readings proper to the feast rather than to the ordinary daily office are to be used. There would have been no need to comment on “The Celebration of Vigils on the Anniversaries of Saints” if the ordinary ferial office were envisioned.

  15.0 “Alleluia” (Alleluia): “Alleluia” is a Hebrew phrase meaning: “Praise Yah[weh].” It occurs frequently in the Psalter, e.g., as an introduction to Pss 146–150 and four times in Rev 19, where it occurs in the description of the heavenly liturgy. It was evidently never translated into Greek, but was retained in the liturgy of the early Church, as were other very familiar phrases, such as “Amen” and “Maranatha.” Compare also the retention of the Greek phrase Kyrie eleison when the liturgy was translated into Latin in the fourth century.

  15.2 (English / Latin) “beginning of Lent” (caput quadragesimae): See Appendix 3, p. 409.

  16.1 (English / Latin) “The Prophet says” (ut ait propheta): Until comparatively recent times, the entire Psalter was thought to have been composed by David, who already in the New Testament period was thought to be a prophet (cf. Acts 2:30). Hence, in the Patristic period also, the Psalter was treated as a prophetic book and int
erpreted accordingly.

  16.2 (English / Latin) “sacred number of seven” (septenarius sacratus numerus): Benedict cites Ps 118(119):164 to justify the seven times of prayer during the day, Ps 118(119):62 to justify prayer during the night. While sacred Scripture notes particular times of prayer, no single passage lists the eight prayer hours of this chapter. In Benedict’s time the office of Prime was still a subject of contention. Monasteries of some regions (e.g., southern Italy) omitted it; monasteries of other regions (e.g., Rome and RM) included it. RB finds scriptural “proof” to include it. See A. de Vogüé, 5.s514–518, and “Septies in die laudem dixi tibi. Aux origines de l’interprétation bénédictine d’un texte psalmique” RBS 3–4 (1975) 1–5.

  16.5 (English / Latin) “for his just judgments” (super iudicia iustitiae): This phrase forms the second half of Ps 118(119):164. The first half was quoted in the first verse of the chapter. The last part of v.5, “let us arise...,” is a slight rephrasing of Ps 118(119):62, already quoted in v.4. Thus, in the conclusion of his argument, Benedict includes allusions to both his premises.

  17.4 (English / Latin) “dismissal” (missas): The term refers to the conclusion and dismissal of the prayer assembly, not to the Mass. See note on 35.14 and Appendix 3, pp. 410–412.

  17.6 (English / Latin) “without refrain” (in directum): See Appendix 3, p. 403.

  18.25 (English / Latin) “in a single day” (uno die): See Vitae patr., Verb.senior. 5,4,57. The practice of reciting the 150 psalms daily was more exceptional than common. Benedict incites his monks to fervor while idealizing earlier monasticism.

  19.t “discipline” (disciplina): The word disciplina is a key word in the Rule with a variety of meanings, including ‘arrangements,’ ‘discipline,’ and here it refers to the interior dispositions the monks should have. See Thematic Index: DISCIPLINE.

  20.3 (English / Latin) “not our many words” (non in multiloquio): There is certainly an allusion here to the teaching of Jesus on prayer in the Sermon on the Mount, Matt 6:7 (in multiloquio in the Vulgate).

  20.4 (English / Latin) “Prayer” (oratio): See Appendix 3, pp. 412–413. For the notion of “pure” prayer, see Introduction, pp. 39–40 and Cassian. conl. 10,11.

  21.1 (English / Latin) “good repute” (boni testimonii): This phrase is taken from Acts 6:3. Thus there is an implicit comparison between the Lukan concept of deacons and the role of deans. There is no etymological connection; see the following note.

  “deans” (decani): Literally, a dean (decanus) is a person put in charge of a group of ten (decania). There is both biblical and monastic precedent for the deanery structure of RB. Moses appointed officials for groups of one thousand, one hundred, fifty and ten (Exod 18:13-17; Deut 1:9-18). According to Jerome (Hier. epist. 22,35), Pachomius arranged for leaders of groups of ten. Cassian (Cassian. inst. 4,10) and Augustine (Aug. mor.eccles. 1,31) also refer to deans. RM 11 prescribes the appointment of two deans (called praepositi) for each group of ten; in the event that one dean is occupied elsewhere or that the group is divided into two work details, one dean can remain with the group to supervise the monks and to guard them from vices. See Thematic Index: MONASTIC LEADERS.

  21.5 (English / Latin) “reproved” (correptus): The verb corripere means ‘to reprimand,’ ‘to rebuke,’ ‘to reprove’; so C. Mohrmann “La Langue de Saint Benoît” in études sur le Latin des Chrétiens, Tome II: Latin Chrétien et Médiéval (Rome: Edizioni di Storia e Letteratura 1961) p. 331. Except in 64.12, correptio is explicitly contrasted with verbal correction.

  21.7 (English / Latin) “prior” (praeposito): The word used in RB for the second in command is praepositus, a word used in Cassian. inst. 4,10 and 27 and in RM 11 to describe the deans. See notes on RB 6.7 and 65.1.

  22.2 (English / Latin) “suitable to monastic life” (pro modo conversationis): This phrase is understood here to refer to the simple kind of bedding that is in keeping with the monastic life. The words could also indicate the variety of bedding that exists in the same monastery, a variety that accords with the monk’s personal level of asceticism and with the regulations of the abbot; so de Vogüé, 5.653–655. McCann, The Rule of Saint Benedict, n.44, suggests that lectisternia means ‘beds’ and that pro modo conversationis refers to an arrangement of beds in the dormitory according to monks’ time of entry into the monastery; so also B. Linderbauer, S. Benedicti Regula Monachorum, herausgegeben und philologisch erklärt (Metten: Verlag des Benediktinerstiftes 1922) p. 266.

  “bedding” (Lectisternia): The word lectisternium may mean the same as lectum (bed); so B. Linderbauer, p. 266; G. Widhalm, Die Rhetorischen Elemente in der Regula Benedicti (Hildesheim: Verlag Dr. H. A. Gerstenberg 1974) pp. 112 and 125. See also du Cange, Glossarium Mediae et Infimae Latinitatis, 5.52: “Lectisternium: Lecti apparatus et instrumentum, vel lectus ipse.” But in this context it more probably means ‘bedding’; so de Vogüé, 5.652–653.

  23.0 Disciplinary measures are found in many chapters of the Rule, but especially in 23–30 and in 43–46, where the norms for satisfaction are set forth. The presence of these measures is a concrete recognition of faults in the monastery. St. Benedict’s aim is not primarily satisfaction (the making up for a fault) and punishment of wrongdoing, but the conversion of the wayward monk. See Appendix 4, p. 426 and passim.

  23.2 (English / Latin) “twice” (semel et secundo): See Appendix 4, p. 420.

  23.3 (English / Latin) “in the presence of everyone” (coram omnibus): This direction is based on Matt 18:17; the previous verse refers to Matt 18:15-17. Since the directions in Matthew are for the maintenance of good order in a church (one of the two occasions the word “church” is used in the Gospels), it would appear that the monastic community is, by analogy, understood as “a church” in RB. See note on Prol.50.

  23.5 (English / Latin) “lacks understanding” (improbus est): See note to RB 2.28.

  24.3 (English / Latin) “less serious faults” (levioribus culpis): Literally, minor or lighter faults. The faults that require satisfaction in the monastery are much less serious than those that require public ecclesiastical penance. See de Vogüé 7.263–277, and Appendix 4, pp. 415–420.

  25.1 (English / Latin) “serious fault” (gravioris culpae): Major or weightier faults involve a greater degree of isolation from the community. On the practice of excommunication, see Appendix 4, pp. 421–430.

  25.6 (English / Latin) “not be blessed” (nec...benedicatur): Cf. Ps 128(129):8.

  26.1 (English / Latin) “presumes” (praesumpserit): The word praesumere means literally ‘to take ahead of time’ (RB 43.18) and so, ‘to arrogate to oneself,’ ‘to assume or claim presumptuously.’ It is used very extensively in the monastic literature of this period (thirty times in RB and the substantive praesumptio twice). This frequency of usage seems to be connected with the monastic concern for the development of humility. See Mohrmann “La Langue de Saint Benoît,” p. 334, and especially P. Miquel “‘Praesumere-Praesumptio’ dans l’ancienne littérature monastique” RBén 79 (1969) 424–436.

  27.2 (English / Latin) “a wise physician” (sapiens medicus): The metaphor introduced here extends into ch. 28. For the background of the idea of the abbot as a physician, see Appendix 4, n.77. See also Appendix 2, p. 352 and the note on 2.8.

  “senpectas”: This word, which appears nowhere else in Christian literature, is variously interpreted. Some suggest a “mustard paste” (poultice); so E. Molland “Ut sapiens medicus. Medical Vocabulary in St. Benedict’s Regula Monachorum” SM 6 (1964) 273–296; J. Svennung “The Origin and Meaning of the Word Senpecta” ibid. 297–298; J. Svennung “S. Benedicti Senpecta = sinapismus. Zur Haplologie in den composita” Rivista di filologia e d’istruzione classica 95 (1967) 65–71. B. Steidle suggests a play on words; Benedict hears the word sen-ior (elder) in the foreign word sen-pecta (Greek: sumpaiktēs, meaning ‘companion’); see Die Benediktus-Regel. Lateinisch-Deutsch (Beuron: Beuroner Kunstverlag 1975) p. 115. De Vogüé, 2.548–549, also thinks it more likely is
derived from the Greek word, strengthening his case by a reference to G. Goetz, Corp. Gloss. Lat. 4.565, 62; 5.331, 39, where sunodos has become senodus and is interpreted as congregatio senum (a gathering of old men). Because of this remarkable parallel, linguistics supports de Vogüé and Steidle, whereas the context lends weight to the mustard plaster theory. Whatever may be the etymology, what is important is what St. Benedict understands the term to signify and that he has explained.

  28.5 (English / Latin) “all things” (omnia): This is probably a reference to Matt 18:26. “health” (salutem): See Thematic Index: HEALING.

  29.1 (English / Latin) “for leaving” (pro quo egressus est): In this translation, pro quo is understood as pro eo quod, that is, “because” [he left]. See L. Traube, Textgeschichte der Regula S. Benedicti (Munich: Verlag der R. Akademie 1898) p. 17 and McCann, The Rule of Saint Benedict, n.50. Another interpretation (de Vogüé, 2.554, n.1) understands pro quo as pro vitio pro quo, i.e., “full amends for the fault for which he left.”

  30.t “boys” (pueris minori aetate): Only young boys are mentioned in the title of the chapter, but v.2 adds two other categories of persons: the younger in age (adulescentiores aetate) and those who cannot understand the penalty of excommunication. In the corresponding chapter of RM (14.78-87), whipping is prescribed for boys up to the age of fifteen, a limit also mentioned in RB 70.4. Excommunication, as it is explained at greater length in RM 14, is effective only for those who are sufficiently socialized to appreciate the need for internal change. On the presence of boys in the monastery, see note on RB 59.1. See Thematic Index: MONK, social differentiation, age.

  31.0 Chs. 31–42 deal generally with the offices of service to the community: mutual service, the renunciation of goods, the community of goods, the amount of food and drink, and fasting.

  31.1 (English / Latin) “cellarer” (Cellararius): The functions of the cellarer (a distinctively monastic term derived from the Latin cellarium, meaning ‘storeroom’) include, in secular terminology, those of ‘business manager,’ ‘treasurer,’ ‘bursar.’ In the Pachomian monasteries, the corresponding official was known as the oikonomos, or ‘steward.’ Because of his many concerns — the care and distribution of the goods of the monastery — the cellarer is like a father (sicut pater: 31.2) to the whole community, while the abbot is the father. See Thematic Index: MONASTIC LEADERS and STEWARDSHIP.