Day 91: Chapter 50: On Brethren Who Are Working Far from the Oratory or Are on a Journey

Those brethren who are working at a great distance
and cannot get to the oratory at the proper time --
the Abbot judging that such is the case --
shall perform the Work of God
in the place where they are working,
bending their knees in reverence before God.

Likewise those who have been sent on a journey
shall not let the appointed Hours pass by,
but shall say the Office by themselves as well as they can
and not neglect to render the task of their service.

Day 90: Chapter 49: On the Observance of Lent

Although the life of a monk
ought to have about it at all times
the character of a Lenten observance,
yet since few have the virtue for that,
we therefore urge that during the actual days of Lent
the brethren keep their lives most pure
and at the same time wash away during these holy days
all the negligences of other times.
And this will be worthily done
if we restrain ourselves from all vices
and give ourselves up to prayer with tears,
to reading, to compunction of heart and to abstinence.

During these days, therefore,
let us increase somewhat the usual burden of our service,
as by private prayers and by abstinence in food and drink.
Thus everyone of his own will may offer God
"with joy of the Holy Spirit" (1 Thess. 1:6)
something above the measure required of him.
From his body, that is
he may withhold some food, drink, sleep, talking and jesting;
and with the joy of spiritual desire
he may look forward to holy Easter.

Let each one, however, suggest to his Abbot
what it is that he wants to offer,
and let it be done with his blessing and approval.
For anything done without the permission of the spiritual father
will be imputed to presumption and vainglory
and will merit no reward.
Therefore let everything be done with the Abbot's approval.

Day 89: Chapter 48: On the Daily Manual Labor

On Sundays, let all occupy themselves in reading,
except those who have been appointed to various duties.
But if anyone should be so negligent and shiftless
that he will not or cannot study or read,
let him be given some work to do
so that he will not be idle.

Weak or sickly brethren should be assigned a task or craft
of such a nature as to keep them from idleness
and at the same time not to overburden them or drive them away
with excessive toil.
Their weakness must be taken into consideration by the Abbot.

Day 88: Chapter 48: On the Daily Manual Labor

From the Calends of October until the beginning of Lent,
let them apply themselves to reading
up to the end of the second hour.

At the second hour let Terce be said,
and then let all labor at the work assigned them until None.
At the first signal for the Hour of None
let everyone break off from his work,
and hold himself ready for the sounding of the second signal.
After the meal
let them apply themselves to their reading or to the Psalms.

On the days of Lent,
from morning until the end of the third hour
let them apply themselves to their reading,
and from then until the end of the tenth hour
let them do the work assigned them.
And in these days of Lent
they shall each receive a book from the library,
which they shall read straight through from the beginning.
These books are to be given out at the beginning of Lent.

But certainly one or two of the seniors should be deputed
to go about the monastery
at the hours when the brethren are occupied in reading
and see that there be no lazy brother
who spends his time in idleness or gossip
and does not apply himself to the reading,
so that he is not only unprofitable to himself
but also distracts others.
If such a one be found (which God forbid),
let him be corrected once and a second time;
if he does not amend,
let him undergo the punishment of the Rule
in such a way that the rest may take warning.

Moreover, one brothet shall not associate with another
at unseasonable hours.

Day 87: Chapter 48: On the Daily Manual Labor

Idleness is the enemy of the soul.
Therefore the brethren should be occupied
at certain times in manual labor,
and again at fixed hours in sacred reading.
To that end
we think that the times for each may be prescribed as follows.

From Easter until the Calends of October,
when they come out from Prime in the morning
let them labor at whatever is necessary
until about the fourth hour,
and from the fourth hour until about the sixth
let them apply themselves to reading.
After the sixth hour,
having left the table,
let them rest on their beds in perfect silence;
or if anyone may perhaps want to read,
let him read to himself
in such a way as not to disturb anyone else.
Let None be said rather early,
at the middle of the eighth hour,
and let them again do what work has to be done until Vespers.

And if the circumstances of the place or their poverty
should require that they themselves
do the work of gathering the harvest,
let them not be discontented;
for then are they truly monks
when they live by the labor of their hands,
as did our Fathers and the Apostles.
Let all things be done with moderation, however,
for the sake of the faint-hearted.

Day 86: Chapter 47: On Giving the Signal for the Time of the Work of God

The indicating of the hour for the Work of God
by day and by night
shall devolve upon the Abbot
either to give the signal himself
or to assign this duty to such a careful brother
that everything will take place at the proper hours.

Let the Psalms and the antiphons be intoned
by those who are appointed for it,
in their order after the Abbot.
And no one shall presume to sing or read
unless he can fulfill that office
in such a way as to edify the hearers.
Let this function be performed
with humility, gravity and reverence,
and by him whom the Abbot has appointed.

Day 85: Chapter 46: On Those Who Fail in Any Other Matters

When anyone is engaged in any sort of work,
whether in the kitchen, in the cellar, in a shop,
in the bakery, in the garden, while working at some craft,
or in any other place,
and he commits some fault,
or breaks something, or loses something,
or transgresses in any other way whatsoever,
if he does not come immediately
before the Abbot and the community
of his own accord
to make satisfaction and confess his fault,
then when it becomes known through another,
let him be subjected to a more severe correction.

But if the sin-sickness of the soul is a hidden one,
let him reveal it only to the Abbot or to a spiritual father,
who knows how to cure his own and others' wounds
without exposing them and making them public.

Day 84: Chapter 45: On Those Who Make Mistakes in the Oratory

When anyone has made a mistake
while reciting a Psalm, a responsory,
an antiphon or a lesson,
if he does not humble himself there before all
by making a satisfaction,
let him undergo a greater punishment
because he would not correct by humility
what he did wrong through carelessness.

But boys for such faults shall be whipped.

Day 83: Chapter 44: How the Excommunicated Are to Make Satisfaction

One who for serious faults is excommunicated
from oratory and table
shall make satisfaction as follows.
At the hour when the celebration of the Work of God is concluded
in the oratory,
let him lie prostrate before the door of the oratory,
saying nothing, but only lying prone with his face to the ground
at the feet of all as they come out of the oratory.
And let him continue to do this
until the Abbot judges that satisfaction has been made.
Then, when he has come at the Abbot's bidding,
let him cast himself first at the Abbot's feet
and then at the feet of all,
that they may pray for him.

And next, if the Abbot so orders,
let him be received into the choir,
to the place which the Abbot appoints,
but with the provision that he shall not presume
to intone Psalm or lesson or anything else in the oratory
without a further order from the Abbot.

Moreover, at every Hour,
when the Work of God is ended,
let him cast himself on the ground in the place where he stands.
And let him continue to satisfy in this way
until the Abbot again orders him finally to cease
from this satisfaction.

But those who for slight faults are excommunicated
only from table
shall make satisfaction in the oratory,
and continue in it till an order from the Abbot,
until he blesses them and says, "It is enough."

Day 82: Chapter 43: On Those Who Come Late to the Work of God or to Table

Anyone who does not come to table before the verse,
so that all together may say the verse and the oration
and all sit down to table at the same time --
anyone who
through his own carelessness or bad habit
does not come on time
shall be corrected for this up to the second time.
If then he does not amend,
he shall not be allowed to share in the common table,
but shall be separated from the company of all
and made to eat alone,
and his portion of wine shall be taken away from him,
until he has made satisfaction and has amended.
And let him suffer a like penalty who is not present
at the verse said after the meal.

And let no one presume
to take any food or drink
before or after the appointed time.
But if anyone is offered something by the superior
and refuses to take it,
then when the time comes
that he desires what he formerly refused
or something else,
let him receive nothing whatever
until he has made proper satisfaction.

Day 81: Chapter 43: On Those Who Come Late to the Work of God or to Table

At the hour for the Divine Office,
as soon as the signal is heard,
let them abandon whatever they may have in hand
and hasten with the greatest speed,
yet with seriousness, so that there is no excuse for levity.
Let nothing, therefore, be put before the Work of God.

If at the Night Office
anyone arrives after the "Glory be to the Father" of Psalm 94 --
which Psalm for this reason we wish to be said
very slowly and protractedly --
let him not stand in his usual place in the choir;
but let him stand last of all,
or in a place set aside by the Abbot for such negligent ones
in order that they may be seen by him and by all.
He shall remain there until the Work of God has been completed,
and then do penance by a public satisfaction.
The reason why we have judged it fitting
for them so stand in the last place or in a place apart
is that,
being seen by all,
they may amend for very shame.
For if they remain outside of the oratory,
there will perhaps be someone who will go back to bed and sleep
or at least seat himself outside and indulge in idle talk,
and thus an occasion will be provided for the evil one.
But let them go inside,
that they many not lose the whole Office,
and may amend for the future.

At the day Hours
anyone who does not arrive at the Work of God
until after the verse
and the "Glory be to the Father" for the first Psalm following it
shall stand in the last place,
according to our ruling above.
Nor shall he presume to join the choir in their chanting
until he has made satisfaction,
unless the Abbot should pardon him and give him permission;
but even then the offender must make satisfaction for his fault.

Day 80: Chapter 42: That No One Speak After Compline

Monks ought to be zealous for silence at all times,
but especially during the hours of the night.
For every season, therefore,
whether there be fasting or two meals,
let the program be as follows:

If it be a season when there are two meals,
then as soon as they have risen from supper
they shall all sit together,
and one of them shall read the Conferences
the Lives of the Fathers
or something else that may edify the hearers;
not the Heptateuch or the Books of Kings, however,
because it will not be expedient for weak minds
to hear those parts of Scripture at that hour;
but they shall be read at other times.

If it be a day of fast,
then having allowed a short interval after Vespers
they shall proceed at once to the reading of the Conferences,
as prescribed above;
four or five pages being read, or as much as time permits,
so that during the delay provided by this reading
all may come together,
including those who may have been occupied
in some work assigned them.

When all, therefore, are gathered together,
let them say Compline;
and when they come out from Compline,
no one shall be allowed to say anything from that time on.
And if anyone should be found evading this rule of silence,
let him undergo severe punishment.
An exception shall be made
if the need of speaking to guests should arise
or if the Abbot should give someone an order.
But even this should be done with the utmost gravity
and the most becoming restraint.

Day 79: Chapter 41: At What Hours the Meals Should Be Taken

From holy Easter until Pentecost
let the brethren take dinner at the sixth hour
and supper in the evening.

From Pentecost throughout the summer,
unless the monks have work in the fields
or the excessive heat of summer oppresses them,
let them fast on Wednesdays and Fridays until the ninth hour;
on the other days let them dine at the sixth hour.
This dinner at the sixth hour shall be the daily schedule
if they have work in the fields
or the heat of summer is extreme;
the Abbot's foresight shall decide on this.

Thus it is that he should adapt and arrange everything
in such a way that souls may be saved
and that the brethren may do their work
without just cause for murmuring.

From the Ides of September until the beginning of Lent
let them always take their dinner at the ninth hour.

In Lent until Easter let them dine in the evening.
But this evening hour shall be so determined
that they will not need the light of a lamp while eating,
Indeed at all seasons
let the hour, whether for supper or for dinner, be so arranged
that everything will be done by daylight.

Day 78: Chapter 40: On the Measure of Drink

"Everyone has her own gift from God,
one in this way and another in that" (1 Cor. 7:7).
It is therefore with some misgiving
that we regulate the measure of other mens' sustenance.
Nevertheless, keeping in view the needs of weaker brethren,
we believe that a hemina of wine a day is sufficient for each.
But those to whom God gives the strength to abstain
should know that they will receive a special reward.

If the circumstances of the place,
or the work
or the heat of summer
require a greater measure,
the Superior shall use his judgment in the matter,
taking care always
that there be no occasion for surfeit or drunkenness.
We read
it is true,
that wine is by no means a drink for monks;
but since the monks of our day cannot be persuaded of this
let us at least agree to drink sparingly and not to satiety,
because "wine makes even the wise fall away" (Eccles. 19:2).

But where the circumstances of the place are such
that not even the measure prescribed above can be supplied,
but much less or none at all,
let those who live there bless God and not murmur.
Above all things do we give this admonition,
that they abstain from murmuring.

Day 77: Chapter 39: On the Measure of Food

We think it sufficient for the daily dinner,
whether at the sixth or the ninth hour,
that every table have two cooked dishes
on account of individual infirmities,
so that he who for some reason cannot eat of the one
may make his meal of the other.
Therefore let two cooked dishes suffice for all the brethren;
and if any fruit or fresh vegetables are available,
let a third dish be added.

Let a good pound weight of bread suffice for the day,
whether there be only one meal or both dinner and supper.
If they are to have supper,
the cellarer shall reserve a third of that pound,
to be given them at supper.

But if it happens that the work was heavier,
it shall lie within the Abbot's discretion and power,
should it be expedient,
to add something to the fare.
Above all things, however,
over-indulgence must be avoided
and a monk must never be overtaken by indigestion;
for there is nothing so opposed to the Christian character
as over-indulgence
according to Our Lord's words,
"See to it that your hearts be not burdened
with over-indulgence" (Luke 21:34).

Young boys
shall not receive the same amount of food as their elders,
but less;
and frugality shall be observed in all circumstances.

Except the sick who are very weak,
let all abstain entirely
from eating the flesh of four-footed animals.

Day 76: Chapter 38: On the Weekly Reader

The meals of the brethren should not be without reading.
Nor should the reader be
anyone who happens to take up the book;
but there should be a reader for the whole week,
entering that office on Sunday.
Let this incoming reader,
after Mass and Communion,
ask all to pray for him
that God may keep him from the spirit of pride
And let him intone the following verse,
which shall be said three times by all in the oratory:
"O Lord, open my lips,
and my mouth shall declare Your praise."
Then, having received a blessing,
let him enter on the reading.

And let absolute silence be kept at table,
so that no whispering may be heard
nor any voice except the reader's.
As to the things they need while they eat and drink,
let the brethren pass them to one another
so that no one need ask for anything.
If anything is needed, however,
let it be asked for by means of some audible sign
rather than by speech.
Nor shall anyone at table presume to ask questions
about the reading or anything else,
lest that give occasion for talking;
except that the Superior may perhaps wish
to say something briefly for the purpose of edification.

The brother who is reader for the week
shall take a little ablution before he begins to read,
on account of the Holy Communion
and lest perhaps the fast be hard for him to bear.
He shall take his meal afterwards
with the kitchen and table servers of the week.

The brethren are not to read or chant in order,
but only those who edify their hearers.

Day 75: Chapter 37: On Old Men and Children

Although human nature itself is drawn to special kindness
towards these times of life,
that is towards old men and children,
still the authority of the Rule should also provide for them.

Let their weakness be always taken into account,
and let them by no means be held to the rigor of the Rule
with regard to food.
On the contrary,
let a kind consideration be shown to them,
and let them eat before the regular hours.

Day 74: Chapter 36: On the Sick Brethren

Before all things and above all things,
care must be taken of the sick,
so that they will be served as if they were Christ in person;
for He Himself said, "I was sick, and you visited Me" (Matt 25:36),
and, "What you did for one of these least ones, you did for Me" (Matt.25:40).
But let the sick on their part consider
that they are being served for the honor of God,
and let them not annoy their brethren who are serving them
by their unnecessary demands.
Yet they should be patiently borne with,
because from such as these is gained a more abundant reward.
Therefore the Abbot shall take the greatest care
that they suffer no neglect.

For the sick brethren let there be assigned a special room
and an attendant who is God-fearing, diligent and solicitous.
Let the use of baths be afforded the sick
as often as may be expedient;
but to the healthy, and especially to the young,
let them be granted more rarely.
Moreover,
let the use of meat be granted to the sick who are very weak,
for the restoration of their strength;
but when they are convalescent,
let all abstain from meat as usual.

The Abbot shall take the greatest care
that the sick be not neglected by the cellarers or the attendants;
for he also is responsible for what is done wrongly by his disciples.

Day 73: Chapter 35: On the Weekly Servers in the Kitchen

An hour before the meal
let the weekly servers each receive a drink and some bread
over and above the appointed allowance,
in order that at the meal time they may serve their brethren
without murmuring and without excessive fatigue.
On solemn days, however, let them wait until after Mass.

Immediately after the Morning Office on Sunday,
the incoming and outgoing servers
shall prostrate themselves before all the brethren in the oratory
and ask their prayers.
Let the server who is ending his week say this verse:
"Blessed are You, O Lord God,
who have helped me and consoled me."
When this has been said three times
and the outgoing server has received his blessing,
then let the incoming server follow and say,
"Incline unto my aid, O God;
O Lord, make haste to help me."
Let this also be repeated three times by all,
and having received his blessing
let him enter his service.

Day 72: Chapter 35: On the Weekly Servers in the Kitchen

Let the brethren serve one another,
and let no one be excused from the kitchen service
except by reason of sickness
or occupation in some important work.
For this service brings increase of reward and of charity.
But let helpers be provided for the weak ones,
that they may not be distressed by this work;
and indeed let everyone have help,
as required by the size of the community
or the circumstances of the locality.
If the community is a large one,
the cellarer shall be excused from the kitchen service;
and so also those whose occupations are of greater utility,
as we said above.
Let the rest serve one another in charity.

The one who is ending his week of service
shall do the cleaning on Saturday.
He shall wash the towels
with which the brethren wipe their hands and feet;
and this server who is ending his week,
aided by the one who is about to begin,
shall wash the feet of all the brethren.
He shall return the utensils of his office to the cellarer
clean and in good condition,
and the cellarer in turn shall consign them to the incoming server,
in order that he may know
what he gives out and what he receives back.

Day 71: Chapter 34: Whether All Should Receive in Equal Measure What Is Necessary

Let us follow the Scripture,
"Distribution was made to each
according as anyone had need" (Acts 4:35).
By this we do not mean that there should be respecting of persons
(which God forbid),
but consideration for infirmities.
He who needs less should thank God and not be discontented;
but he who needs more
should be humbled by the thought of his infirmity
rather than feeling important
on account of the kindness shown him.
Thus all the members will be at peace.

Above all, let not the evil of murmuring appear
for any reason whatsoever
in the least word or sign.
If anyone is caught at it,
let him be placed under very severe discipline.

Day 70: Chapter 33: Whether Monks Ought to Have Anything of Their Own

This vice especially
is to be cut out of the monastery by the roots.
Let no one presume to give or receive anything
without the Abbot's leave,
or to have anything as his own --
anything whatever,
whether book or tablets or pen or whatever it may be --
since they are not permitted to have even their bodies or wills
at their own disposal;
but for all their necessities
let them look to the Father of the monastery.
And let it be unlawful to have anything
which the Abbot has not given or allowed.
Let all things be common to all,
as it is written (Acts 4:32),
and let no one say or assume that anything is his own.

But if anyone is caught indulging in this most wicked vice,
let him be admonished once and a second time.
If he fails to amend,
let him undergo punishment.

Day 69: Chapter 32: On the Tools and Property of the Monastery

For the care of the monastery's property
in tools, clothing and other articles
let the Abbot appoint brethren
on whose manner of life and character he can rely;
and let him, as he shall judge to be expedient,
consign the various articles to them,
to be looked after and to be collected again.
The Abbot shall keep a list of these articles,
so that
as the brethren succeed one another in their assignments
he may know what he gives and what he receives back.

If anyone treats the monastery's property
in a slovenly or careless way,
let him be corrected.
If he fails to amend,
let him undergo the discipline of the Rule.

Day 68: Chapter 31: What Kind of Man the Cellarer of the Monastery Should Be

Above all things let him have humility;
and if he has nothing else to give
let him give a good word in answer
for it is written,
"A good word is above the best gift" (Eccles. 18:17).

Let him have under his care
all that the Abbot has assigned to him,
but not presume to deal with what he has forbidden him.

Let him give the brethren their appointed allowance of food
without any arrogance or delay,
that they may not be scandalized,
mindful of the Word of God as to what he deserves
"who shall scandalize one of the little ones" (Matt 18:6).

If the community is a large one,
let helpers be given him,
that by their assistance
he may fulfill with a quiet mind the office committed to him.
The proper times should be observed
in giving the things that have to be given
and asking for the things that have to be asked for,
that no one may be troubled or vexed in the house of God.

Day 67: Chapter 31: What Kind of Man the Cellarer of the Monastery Should Be

As cellarer of the monastery
let there be chosen from the community
one who is wise, of mature character, sober,
not a great eater, not haughty, not excitable,
not offensive, not slow, not wasteful,
but a God-fearing man
who may be like a father to the whole community.

Let him have charge of everything.
He shall do nothing without the Abbot's orders,
but keep to his instructions.
Let him not vex the brethren.
If any brother
happens to make some unreasonable demand of him,
instead of vexing the brother with a contemptuous refusal
he should humbly give the reason
for denying the improper request.

Let him keep quard over his own soul,
mindful always of the Apostle's saying
that "he who has ministered well
will acquire for himself a good standing" (1 Tim. 3:13).

Let him take the greatest care
of the sick, of children, of guests and of the poor,
knowing without doubt
that he will have to render an account for all these
on the Day of Judgment.

Let him regard all the utensils of the monastery
and its whole property
as if they were the sacred vessels of the altar.
Let him not think that he may neglect anything.
He should be neither a miser
nor a prodigal and squanderer of the monastery's substance,
but should do all things with measure
and in accordance with the Abbot's instructions.

Day 66: Chapter 30: How Boys Are to Be Corrected

Every age and degree of understanding
should have its proper measure of discipline.
With regard to boys and adolescents, therefore,
or those who cannot understand the seriousness
of the penalty of excommunication,
whenever such as these are delinquent
let them be subjected to severe fasts
or brought to terms by harsh beatings,
that they may be cured.

Day 65: Chapter 29: Whether Brethren Who Leave the Monastery Should Be Received Again

If a brother
who through his own fault leaves the monastery
should wish to return,
let him first promise full reparation for his having gone away;
and then let him be received in the lowest place,
as a test of his humility.
And if he should leave again,
let him be taken back again,
and so a third time;
but he should understand that after this
all way of return is denied him.

Day 64: Chapter 28: On Those Who Will Not Amend after Repeated Corrections

If a brother who has been frequently corrected for some fault,
and even excommunicated,
does not amend,
let a harsher correction be applied,
that is, let the punishment of the rod be administered to him.

But if he still does not reform
or perhaps (which God forbid)
even rises up in pride and wants to defend his conduct,
then let the Abbot do what a wise physician would do.
Having used applications,
the ointments of exhortation,
the medicines of the Holy Scriptures,
finally the cautery of excommunication
and of the strokes of the rod,
if he sees that his efforts are of no avail,
let him apply a still greater remedy,
his own prayers and those of all the brethren,
that the Lord, who can do all things
may restore health to the sick brother.

But if he is not healed even in this way,
then let the Abbot use the knife of amputation,
according to the Apostle's words,
"Expel the evil one from your midst" (1 Cor. 5:13),
and again,
"If the faithless one departs, let him depart" (1 Cor. 7:15)
lest one diseased sheep contaminate the whole flock.

Day 63: Chapter 27: How Solicitous the Abbot Should Be for the Excommunicated

Let the Abbot be most solicitous
in his concern for delinquent brethren,
for "it is not the healthy but the sick who need a physician" (Matt 9:12)
And therefore he ought to use every means
that a wise physician would use.
Let him send "senpectae,"
that is, brethren of mature years and wisdom,
who may as it were secretly console the wavering brother
and induce him to make humble satisfaction;
comforting him
that he may not "be overwhelmed by excessive grief" (2 Cor. 2:7),
but that, as the Apostle says,
charity may be strengthened in him (2 Cor. 2:8).
And let everyone pray for him.

For the Abbot must have the utmost solicitude
and exercise all prudence and diligence
lest he lose any of the sheep entrusted to him.
Let him know
that what he has undertaken is the care of weak souls
and not a tyranny over strong ones;
and let him fear the Prophet's warning
through which God says,
"What you saw to be fat you took to yourselves,
and what was feeble you cast away" (Ezec. 34:3,4).
Let him rather imitate the loving example of the Good Shepherd
who left the ninety-nine sheep in the mountains
and went to look for the one sheep that had gone astray,
on whose weakness He had such compassion
that He deigned to place it on His own sacred shoulders
and thus carry it back to the flock (Luke 15:4-5).

Day 62: Chapter 26: On Those Who Without an Order Associate with the Excommunicated

If any brother presumes
without an order from the Abbot
to associate in any way with an excommunicated brother,
or to speak with him,
or to send him a message,
let him incur a similar punishment of excommunication.

Day 61: Chapter 25: On Weightier Faults

Let the brother who is guilty of a weightier fault
be excluded both from the table and from the oratory.
Let none of the brethren join him
either for company or for conversation.
Let him be alone at the work assigned him,
abiding in penitential sorrow
and pondering that terrible sentence of the Apostle
where he says that a man of that kind is handed over
for the destruction of the flesh,
that the spirit may be saved in the day of the Lord (1 Cor. 5:5).
Let him take his meals alone
in the measure and at the hour
which the Abbot shall consider suitable for him.
He shall not be blessed by those who pass by,
nor shall the food that is given him be blessed.

Day 60: Chapter 24: What the Measure of Excommunication Should Be

The measure of excommunication or of chastisement
should correspond to the degree of fault,
which degree is estimated by the judgment of the Abbot.

If a monk is found guilty of lighter faults,
let him be excluded from the common table.
Now the program for one deprived of the company of the table
shall be as follows:
In the oratory he shall intone neither Psalm nor antiphon
nor shall he recite a lesson
until he has made satisfaction;
in the refectory he shall take his food alone
after the community meal,
so that if they eat at the sixth hour, for instance,
that monk shall eat at the ninth,
while if they eat at the ninth hour
he shall eat in the evening,
until by a suitable satisfaction he obtains pardon.

Day 59: Chapter 23: On Excommunication for Faults

If a brother is found to be obstinate,
or disobedient, or proud, or murmuring,
or habitually transgressing the Holy Rule in any point
and contemptuous of the orders of his seniors,
the latter shall admonish him secretly a first and a second time,
as Our Lord commands (Matt. 18:15).
If he fails to amend,
let him be given a public rebuke in front of the whole community.
But if even then he does not reform,
let him be placed under excommunication,
provided that he understands the seriousness of that penalty;
if he is perverse, however,
let him undergo corporal punishment.

Day 58: Chapter 22: How the Monks Are to Sleep

Let each one sleep in a separate bed.
Let them receive bedding suitable to their manner of life,
according to the Abbot's directions.
If possible let all sleep in one place;
but if the number does not allow this,
let them take their rest by tens or twenties
with the seniors who have charge of them.

A candle shall be kept burning in the room until morning.

Let the monks sleep clothed and girded with belts or cords --
but not with their knives at their sides,
lest they cut themselves in their sleep --
and thus be always ready to rise without delay
when the signal is given
and hasten to be before one another at the Work of God,
yet with all gravity and decorum.

The younger brethren shall not have beds next to one another,
but among those of the older ones.

When they rise for the Work of God
let them gently encourage one another,
that the drowsy may have no excuse.

Day 57: Chapter 21: On the Deans of the Monastery

If the community is a large one,
let there be chosen out of it
brethren of good repute and holy life,
and let them be appointed deans.
These shall take charge of their deaneries in all things,
observing the commandments of God
and the instructions of their Abbot.

Let men of such character be chosen deans
that the Abbot may with confidence
share his burdens among them.
Let them be chosen not by rank
but according to their worthiness of life
and the wisdom of their doctrine.

If any of these deans should become inflated with pride
and found deserving of censure,
let him be corrected once, and again, and a third time.
If he will not amend,
then let him be deposed
and another be put in his place who is worthy of it.

And we order the same to be done in the case of the Prior.

Day 56: Chapter 20: On Reverence in Prayer

When we wish to suggest our wants to men of high station,
we do not presume to do so
except with humility and reverence.
How much the more, then,
are complete humility and pure devotion necessary
in supplication of the Lord who is God of the universe!
And let us be assured
that it is not in saying a great deal that we shall be heard (Matt 6:7),
but in purity of heart and in tears of compunction.
Our prayer, therefore, ought to be short and pure,
unless it happens to be prolonged
by an inspiration of divine grace.
In community, however, let prayer be very short,
and when the Superior gives the signal let all rise together.

Day 55: Chapter 19: On the Manner of Saying the Divine Office

We believe that the divine presence is everywhere
and that "the eyes of the Lord
are looking on the good and the evil in every place" (Prov. 15:3).
But we should believe this especially without any doubt
when we are assisting at the Work of God.
To that end let us be mindful always of the Prophet's words,
"Serve the Lord in fear" (Ps. 2:11)
and again "Sing praises wisely" (Ps. 46[47]:8)
and "In the sight of the Angels I will sing praise to You" (Ps. 137[138]:1).
Let us therefore consider how we ought to conduct ourselves
in sight of the Godhead and of His Angels,
and let us take part in the psalmody in such a way
that our mind may be in harmony with our voice.

Day 54: Chapter 18: In What Order the Psalms Are to Be Said

Vespers are to be sung with four Psalms every day.
These shall begin with Psalm 109 and go on to Psalm 147,
omitting those which are set apart for other Hours;
that is to say that
with the exception of Psalms 117 to 127 and Psalms 133 and 142,
all the rest of these are to be said at Vespers.
And since there are three Psalms too few,
let the longer ones of the above number be divided,
namely Psalms 138, 143 and 144.
But let Psalm 116 because of its brevity be joined to Psalm 115.

The order of the Vesper Psalms being thus settled,
let the rest of the Hour --
lesson, responsory, hymn, verse and canticle --
be carried out as we prescribed above.

At Compline the same Psalms are to be repeated every day,
namely Psalms 4, 90 and 133.

The order of psalmody for the day Hours being thus arranged,
let all the remaining Psalms be equally distributed
among the seven Night Offices
by dividing the longer Psalms among them
and assigning twelve Psalms to each night.

We strongly recommend, however,
that if this distribution of the Psalms is displeasing to anyone,
he should arrange them otherwise,
in whatever way he considers better,
but taking care in any case
that the Psalter with its full number of 150 Psalms
be chanted every week
and begun again every Sunday at the Night Office.
For those monks show themselves too lazy
in the service to which they are vowed,
who chant less than the Psalter with the customary canticles
in the course of a week,
whereas we read that our holy Fathers
strenuously fulfilled that task in a single day.
May we, lukewarm that we are, perform it at least in a whole week!

Day 53: Chapter 18: In What Order the Psalms Are to Be Said

At Terce, Sext and None on Monday
let the nine remaining sections of Psalm 118 be said,
three at each of these Hours.

Psalm 118 having been completed, therefore,
on two days, Sunday and Monday,
let the nine Psalms from Psalm 119 to Psalm 127
be said at Terce, Sext and None,
three at each Hour,
beginning with Tuesday.
And let these same Psalms be repeated every day until Sunday
at the same Hours,
while the arrangement of hymns, lessons and verses
is kept the same on all days;
and thus Prime on Sunday will always begin with Psalm 118.

Day 52: Chapter 18: In What Order the Psalms Are to Be Said

Let this verse be said:
"Incline unto my aid, O God;
O Lord, make haste to help me,"
and the "Glory be to the Father"
then the hymn proper to each Hour.

Then at Prime on Sunday
four sections of Psalm 118 are to be said;
and at each of the remaining Hours,
that is Terce, Sext and None,
three sections of the same Psalm 118.

At Prime on Monday let three Psalms be said,
namely Psalms 1, 2 and 6.
And so each day at Prime until Sunday
let three Psalms be said in numerical order, to Psalm 19,
but with Psalms 9 and 17 each divided into two parts.
Thus it comes about that the Night Office on Sunday
always begins with Psalm 20.

Day 51: Chapter 17: How Many Psalms Are to Be Said at These Hours

We have already arranged the order of the psalmody
for the Night and Morning Offices;
let us now provide for the remaining Hours.

At Prime let three Psalms be said,
separately and not under one "Glory be to the Father."
The hymn of that Hour
is to follow the verse "Incline unto my aid, O God,"
before the Psalms begin.
Upon completion of the three Psalms
let one lesson be recited,
then a verse,
the "Lord, have mercy on us" and the concluding prayers.

The Offices of Terce, Sext and None
are to be celebrated in the same order,
that is:
the "Incline unto my aid, O God," the hymn proper to each Hour,
three Psalms, lesson and verse,
"Lord, have mercy on us" and concluding prayers.

If the community is a large one,
let the Psalms be sung with antiphons;
but if small,
let them be sung straight through.

Let the Psalms of the Vesper Office be limited to four,
with antiphons.
After these Psalms the lesson is to be recited,
then the responsory, the Ambrosian hymn, the verse,
the canticle from the Gospel book,
the litany, the Lord's Prayer and the concluding prayers.

Let Compline be limited to the saying of three Psalms,
which are to be said straight through without antiphon,
and after them the hymn of that Hour,
one lesson, a verse, the "Lord, have mercy on us,"
the blessing and the concluding prayers.

Day 50: Chapter 16: How the Work of God Is to Be Performed During the Day

"Seven times in the day," says the Prophet,
"I have rendered praise to You" (Ps. 118[119]:164).
Now that sacred number of seven will be fulfilled by us
if we perform the Offices of our service
at the time of the Morning Office,
of Prime, of Terce, of Sext, of None,
of Vespers and of Compline,
since it was of these day Hours that he said,
"Seven times in the day I have rendered praise to You."
For as to the Night Office the same Prophet says,
"In the middle of the night I arose to glorify You" (Ps. 118[119]:62).

Let us therefore bring our tribute of praise to our Creator
"for the judgments of His justice" (Ps. 118[119]:164)
at these times:
the Morning Office, Prime, Terce, Sext, None,
Vespers and Compline;
and in the night let us arise to glorify Him.

Day 49: Chapter 15: At What Times "Alleluia" Is to Be Said

From holy Easter until Pentecost without interruption
let "Alleluia" be said
both in the Psalms and in the responsories.
From Pentecost to the beginning of Lent
let it be said every night
with the last six Psalms of the Night Office only.
On every Sunday, however, outside of Lent,
the canticles, the Morning Office, Prime, Terce, Sext and None
shall be said with "Alleluia,"
but Vespers with antiphons.

The responsories are never to be said with "Alleluia"
except from Easter to Pentecost.

Day 48: Chapter 14: How the Night Office Is to Be Said on the Feasts of the Saints

On the feasts of Saints and on all festivals
let the Office be performed
as we have prescribed for Sundays,
except that the Psalms, the antiphons and the lessons
belonging to that particular day are to be said.
Their number, however, shall remain as we have specified above.

Day 47: Chapter 13: How the Morning Office Is to Be Said on Weekdays

The Morning and Evening Offices
should never be allowed to pass
without the Superior saying the Lord's Prayer
in its place at the end
so that all may hear it,
on account of the thorns of scandal which are apt to spring up.
Thus those who hear it,
being warned by the covenant which they make in that prayer
when they say, "Forgive us as we forgive,"
may cleanse themselves of faults against that covenant.

But at the other Offices
let the last part only of that prayer be said aloud,
so that all may answer, "But deliver us from evil."

Day 46: Chapter 13: How the Morning Office Is to Be Said on Weekdays

On weekdays
the Morning Office shall be celebrated as follows.
Let Psalm 66 be said without an antiphon
and somewhat slowly,
as on Sunday,
in order that all may be in time for Psalm 50,
which is to be said with an antiphon.
After that let two other Psalms be said according to custom,
namely:
on Monday Psalms 5 and 35,
on Tuesday Psalms 42 and 56,
on Wednesday Psalms 63 and 64,
on Thursday Psalms 87 and 89,
on Friday Psalms 75 and 91,
and on Saturday Psalm 142 and the canticle from Deuteronomy,
which is to be divided into two sections
each terminated by a "Glory be to the Father."
But on the other days let there be a canticle from the Prophets,
each on its own day as chanted by the Roman Church.
Next follow the Psalms of praise,
then a lesson of the Apostle to be recited from memory,
the responsory, the Ambrosian hymn, the verse,
the canticle from the Gospel book,
the litany, and so the end.

Day 45: Chapter 12: How the Morning Office Is to Be Said

The Morning Office on Sunday shall begin with Psalm 66
recited straight through without an antiphon.
After that let Psalm 50 be said with "Alleluia,"
then Psalms 117 and 62,
the Canticle of Blessing (Benedicite) and the Psalms of praise (Ps. 148-150);
then a lesson from the Apocalypse to be recited by heart,
the responsory, the Ambrosian hymn, the verse,
the canticle from the Gospel book,
the litany and so the end.

Day 44: Chapter 11: How the Night Office Is to Be Said on Sundays

On Sunday
the hour of rising for the Night Office should be earlier.
In that Office let the measure already prescribed be kept,
namely the singing of six Psalms and a verse.
Then let all be seated on the benches in their proper order
while the lessons and their responsories are read from the book,
as we said above.
These shall be four in number,
with the chanter saying the "Glory be to the Father"
in the fourth responsory only,
and all rising reverently as soon as he begins it.

After these lessons
let six more Psalms with antiphons follow in order, as before,
and a verse;
and then let four more lessons be read with their responsories
in the same way as the former.

After these let there be three canticles
from the book of the Prophets,
as the Abbot shall appoint,
and let these canticles be chanted with "Alleluia."
Then when the verse has been said
and the Abbot has given the blessing,
let four more lessons be read,
from the New Testament,
in the manner prescribed above.

After the fourth responsory
let the Abbot begin the hymn "We praise You, O God."
When this is finished
the Abbot shall read the lesson from the book of the Gospels,
while all stand in reverence and awe.
At the end let all answer "Amen,"
and let the Abbot proceed at once
to the hymn "To You be praise."
After the blessing has been given,
let them begin the Morning Office.

This order for the Night Office on Sunday
shall be observed the year around,
both summer and winter;
unless it should happen (which God forbid)
that the brethren be late in rising,
in which case the lessons or the responsories
will have to be shortened somewhat.
Let every precaution be taken, however,
against such an occurrence;
but if it does happen,
then the one through whose neglect it has come about
should make due satisfaction to God in the oratory.

Day 43: Chapter 10: How the Night Office Is to Be Said in Summer Time

From Easter until the Calends of November
let the same number of Psalms be kept as prescribed above;
but no lessons are to be read from the book,
on account of the shortness of the nights.
Instead of those three lessons
let one lesson from the Old Testament be said by heart
and followed by a short responsory.
But all the rest should be done as has been said;
that is to say that never fewer than twelve Psalms
should be said at the Night Office,
not counting Psalm 3 and Psalm 94.

Day 42: Chapter 9: How Many Psalms Are to Be Said at the Night Office

In winter time as defined above,
there is first this verse to be said three times:
"O Lord, open my lips,
and my mouth shall declare Your praise."
To it is added Psalm 3 and the "Glory be to the Father,"
and after that Psalm 94 to be chanted with an antiphon
or even chanted simply.
Let the Ambrosian hymn follow next,
and then six Psalms with antiphons.
When these are finished and the verse said,
let the Abbot give a blessing;
then, all being seated on the benches,
let three lessons be read from the book on the lectern
by the brethren in their turns,
and after each lesson let a responsory be chanted.
Two of the responsories are to be said
without a "Glory be to the Father"
but after the third lesson
let the chanter say the "Glory be to the Father,"
and as soon as he begins it let all rise from their seats
out of honor and reverence to the Holy Trinity.

The books to be read at the Night Office
shall be those of divine authorship,
of both the Old and the New Testament,
and also the explanations of them which have been made
by well known and orthodox Catholic Fathers.

After these three lessons with their responsories
let the remaining six Psalms follow,
to be chanted with "Alleluia."
After these shall follow the lesson from the Apostle,
to be recited by heart,
the verse
and the petition of the litany, that is "Lord, have mercy on us."
And so let the Night Office come to an end.

Day 41: Chapter 8: On the Divine Office During the Night

In the winter time,
that is from the Calends of November until Easter,
the brethren shall rise
at what is calculated to be the eighth hour of the night,
so that they may sleep somewhat longer than half the night
and rise with their rest completed.
And the time that remains after the Night Office
should be spent in study
by those brethren who need a better knowledge of the Psalter
or the lessons.

From Easter to the aforesaid Calends of November,
the hour of rising should be so arranged that the Morning Office,
which is to be said at daybreak,
will follow the Night Office after a very short interval,
during which the brethren may go out for the necessities of nature.

Day 40: Chapter 7: On Humility

The twelfth degree of humility
is that a monk not only have humility in his heart
but also by his very appearance make it always manifest
to those who see him.
That is to say that whether he is at the Work of God,
in the oratory, in the monastery, in the garden, on the road,
in the fields or anywhere else,
and whether sitting, walking or standing,
he should always have his head bowed
and his eyes toward the ground.
Feeling the guilt of his sins at every moment,
he should consider himself already present at the dread Judgment
and constantly say in his heart
what the publican in the Gospel said
with his eyes fixed on the earth:
"Lord, I am a sinner and not worthy to lift up my eyes to heaven" (Luke 18:13; Matt. 8:8);
and again with the Prophet:
"I am bowed down and humbled everywhere" (Ps. 37[38]:7,9; 118[119]:107).

Having climbed all these steps of humility, therefore,
the monk will presently come to that perfect love of God
which casts out fear.
And all those precepts
which formerly he had not observed without fear,
he will now begin to keep by reason of that love,
without any effort,
as though naturally and by habit.
No longer will his motive be the fear of hell,
but rather the love of Christ,
good habit
and delight in the virtues
which the Lord will deign to show forth by the Holy Spirit
in His servant now cleansed from vice and sin.

Day 39: Chapter 7: On Humility

The eleventh degree of humility
is that when a monk speaks
he do so gently and without laughter,
humbly and seriously,
in few and sensible words,
and that he be not noisy in his speech.
It is written,
"A wise man is known by the fewness of his words"(Sextus, Enchidirion, 134 or 145).

Day 38: Chapter 7: On Humility

Day 37: Chapter 7: On Humility

The ninth degree of humility
is that a monk restrain his tongue and keep silence,
not speaking until he is questioned.
For the Scripture shows
that "in much speaking there is no escape from sin" (Prov. 10:19)
and that "the talkative man is not stable on the earth" (Ps. 139[140]:12).

Day 36: Chapter 7: On Humility

The eighth degree of humility
is that a monk do nothing except what is commended
by the common Rule of the monastery
and the example of the elders.

Day 35: Chapter 7: On Humility

The seventh degree of humility
is that he consider himself lower and of less account
than anyone else,
and this not only in verbal protestation
but also with the most heartfelt inner conviction,
humbling himself and saying with the Prophet,
"But I am a worm and no man,
the scorn of men and the outcast of the people" (Ps. 21[22]:7).
"After being exalted, I have been humbled
and covered with confusion" (Pa. 87:16).
And again,
"It is good for me that You have humbled me,
that I may learn Your commandments" (Ps. 118[119]:71).

Day 34: Chapter 7: On Humility

The sixth degree of humility
is that a monk be content
with the poorest and worst of everything,
and that in every occupation assigned him
he consider himself a bad and worthless workman,
saying with the Prophet,
"I am brought to nothing and I am without understanding;
I have become as a beast of burden before You,
and I am always with You" (Ps:22-23).

Day 33: Chapter 7: On Humility

The fifth degree of humility
is that he hide from his Abbot none of the evil thoughts
that enter his heart
or the sins committed in secret,
but that he humbly confess them.
The Scripture urges us to this when it says,
"Reveal your way to the Lord and hope in Him" (Ps. 36[37]:5)
and again,
"Confess to the Lord, for He is good,
for His mercy endures forever" (Ps. 105[106]:1).
And the Prophet likewise says,
"My offense I have made known to You,
and my iniquities I have not covered up.
I said: 'I will declare against myself my iniquities to the Lord;'
and 'You forgave the wickedness of my heart'" (Ps. 31[32]:5).

Day 32: Chapter 7: On Humility

The fourth degree of humility
is that he hold fast to patience with a silent mind
when in this obedience he meets with difficulties
and contradictions
and even any kind of injustice,
enduring all without growing weary or running away.
For the Scripture says,
"He who perseveres to the end,
he it is who shall be saved" (Matt. 10:22);
and again
"Let your heart take courage, and wait for the Lord" (Ps. 26[27]:14)!

And to show how those who are faithful
ought to endure all things, however contrary, for the Lord,
the Scripture says in the person of the suffering,
"For Your sake we are put to death all the day long;
we are considered as sheep marked for slaughter" (Ps. 43[44]:22; Rom. 8:36).
Then, secure in their hope of a divine recompense,
they go on with joy to declare,
"But in all these trials we conquer,
through Him who has granted us His love" (Rom. 8:37).
Again, in another place the Scripture says,
"You have tested us, O God;
You have tried us a silver is tried, by fire;
You have brought us into a snare;
You have laid afflictions on our back" (Matt. 5:39-41).
And to show that we ought to be under a Superior,
it goes on to say,
"You have set men over our heads" (Ps. 65[66]:12).

Moreover, by their patience
those faithful ones fulfill the Lord's command
in adversities and injuries:
when struck on one cheek, they offer the other;
when deprived of their tunic, they surrender also their cloak;
when forced to go a mile, they go two;
with the Apostle Paul they bear with false brethren (2 Cor. 11:26)
and bless those who curse them (1 Cor. 4:12).

Day 31: Chapter 7: On Humility

The third degree of humility is that a person
for love of God
submit himself to his Superior in all obedience,
imitating the Lord, of whom the Apostle says,
"He became obedient even unto death."

Day 30: Chapter 7: On Humility

The second degree of humility
is that a person love not his own will
nor take pleasure in satisfying his desires,
but model his actions on the saying of the Lord,
"I have come not to do My own will,
but the will of Him who sent Me" (John 6:38).
It is written also,
"Self-will has its punishment,
but constraint wins a crown."

Day 29: Chapter 7: On Humility

We must be on our guard, therefore, against evil desires,
for death lies close by the gate of pleasure.
Hence the Scripture gives this command:
"Go not after your concupiscences" (Eccles. 18:30).

So therefore,
since the eyes of the Lord observe the good and the evil (Prov. 15:3)
and the Lord is always looking down from heaven
on the children of men
"to see if there be anyone who understands and seeks God" (Ps. 13[14]:2),
and since our deeds are daily,
day and night,
reported to the Lord by the Angels assigned to us,
we must constantly beware, brethren,
as the Prophet says in the Psalm,
lest at any time God see us falling into evil ways
and becoming unprofitable (Ps. 13[14]:3);
and lest, having spared us for the present
because in His kindness He awaits our reformation,
He say to us in the future,
"These things you did, and I held My peace" (Ps. 49[50]:21).

Day 28: Chapter 7: On Humility

As for self-will,
we are forbidden to do our own will
by the Scripture, which says to us,
"Turn away from your own will" (Eccles. 18:30),
and likewise by the prayer in which we ask God
that His will be done in us.
And rightly are we taught not to do our own will
when we take heed to the warning of Scripture:
"There are ways which to men seem right,
but the ends of them plunge into the depths of hell" (Prov. 16:25);
and also when we tremble at what is said of the careless:
"They are corrupt and have become abominable in their will."

And as for the desires of the flesh,
let us believe with the Prophet that God is ever present to us,
when he says to the Lord,
"Every desire of mine is before You" (Ps. 37[38]:10).

Day 27: Chapter 7: On Humility

Let a man consider
that God is always looking at him from heaven,
that his actions are everywhere visible to the divine eyes
and are constantly being reported to God by the Angels.
This is what the Prophet shows us
when he represents God as ever present within our thoughts,
in the words "Searcher of minds and hearts is God" (Ps. 7:10)
and again in the words "The Lord knows the thoughts of men" (Ps. 93[94]:11).
Again he says,
"You have read my thoughts from afar" (Ps. 138[139]:3)
and "The thoughts of men will confess to You" (Ps. 75[76]:11).

In order that he may be careful
about his wrongful thoughts, therefore,
let the faithful brother say constantly in his heart,
"Then shall I be spotless before Him,
if I have kept myself from my iniquity" (Ps. 17[18]:24).

Day 26: Chapter 7: On Humility

The first degree of humility, then,
is that a person keep the fear of God before his eyes (Ps. 35[36]:2)
and beware of ever forgetting it.
Let him be ever mindful of all that God has commanded;
let his thoughts constantly recur
to the hell-fire which will burn for their sins
those who despise God,
and to the life everlasting which is prepared
for those who fear Him.
Let him keep himself at every moment from sins and vices,
whether of the mind, the tongue, the hands, the feet,
or the self-will,
and check also the desires of the flesh.

Day 25: Chapter 7: On Humility

Holy Scripture, brethren, cries out to us, saying,
"Everyone who exalts himself shall be humbled,
and he who humbles himself shall be exalted" (Luke 14:11).
In saying this it shows us
that all exaltation is a kind of pride,
against which the Prophet proves himself to be on guard
when he says,
"Lord, my heart is not exalted,
nor are mine eyes lifted up;
neither have I walked in great matters,
nor in wonders above me."
But how has he acted?
"Rather have I been of humble mind
than exalting myself;
as a weaned child on its mother's breast,
so You solace my soul" (Ps. 130[131]:2).

Hence, brethren,
if we wish to reach the very highest point of humility
and to arrive speedily at that heavenly exaltation
to which ascent is made through the humility of this present life,
we must
by our ascending actions
erect the ladder Jacob saw in his dream,
on which Angels appeared to him descending and ascending.
By that descent and ascent
we must surely understand nothing else than this,
that we descend by self-exaltation and ascend by humility.
And the ladder thus set up is our life in the world,
which the Lord raises up to heaven if our heart is humbled.
For we call our body and soul the sides of the ladder,
and into these sides our divine vocation has inserted
the different steps of humility and discipline we must climb.

Day 24: Chapter 6: On the Spirit of Silence

Let us do what the Prophet says:
"I said, 'I will guard my ways,
that I may not sin with my tongue.
I have set a guard to my mouth.'
I was mute and was humbled,
and kept silence even from good things" (Ps. 38[39]:2-3).
Here the Prophet shows
that if the spirit of silence ought to lead us at times
to refrain even from good speech,
so much the more ought the punishment for sin
make us avoid evil words.

Therefore, since the spirit of silence is so important,
permission to speak should rarely be granted
even to perfect disciples,
even though it be for good, holy edifying conversation;
for it is written,
"In much speaking you will not escape sin" (Prov. 10:19),
and in another place,
"Death and life are in the power of the tongue" (Prov. 18:21).

For speaking and teaching belong to the master;
the disciple's part is to be silent and to listen.
And for that reason
if anything has to be asked of the Superior,
it should be asked
with all the humility and submission inspired by reverence.

But as for coarse jests and idle words
or words that move to laughter,
these we condemn everywhere with a perpetual ban,
and for such conversation
we do not permit a disciple to open his mouth.

Day 23: Chapter 5: On Obedience

But this very obedience
will be acceptable to God and pleasing to men
only if what is commanded is done
without hesitation, delay, lukewarmness, grumbling, or objection.
For the obedience given to Superiors is given to God,
since He Himself has said,
"He who hears you, hears Me" (Luke 10:16).
And the disciples should offer their obedience with a good will,
for "God loves a cheerful giver" (2 Cor. 9:7).
For if the disciple obeys with an ill will
and murmurs,
not necessarily with his lips but simply in his heart,
then even though he fulfill the command
yet his work will not be acceptable to God,
who sees that his heart is murmuring.
And, far from gaining a reward for such work as this,
he will incur the punishment due to murmurers,
unless he amend and make satisfaction.

Day 22: Chapter 5: On Obedience

The first degree of humility is obedience without delay.
This is the virtue of those
who hold nothing dearer to them than Christ;
who, because of the holy service they have professed,
and the fear of hell,
and the glory of life everlasting,
as soon as anything has been ordered by the Superior,
receive it as a divine command
and cannot suffer any delay in executing it.
Of these the Lord says,
"As soon as he heard, he obeyed Me" (Ps. 17[18]:45).
And again to teachers He says,
"He who hears you, hears Me" (Luke 10:16).

Such as these, therefore,
immediately leaving their own affairs
and forsaking their own will,
dropping the work they were engaged on
and leaving it unfinished,
with the ready step of obedience
follow up with their deeds the voice of him who commands.
And so as it were at the same moment
the master's command is given
and the disciple's work is completed,
the two things being speedily accomplished together
in the swiftness of the fear of God
by those who are moved
with the desire of attaining life everlasting.
That desire is their motive for choosing the narrow way,
of which the Lord says,
"Narrow is the way that leads to life" (Matt. 7:14),
so that,
not living according to their own choice
nor obeying their own desires and pleasures
but walking by another's judgment and command,
they dwell in monasteries and desire to have an Abbot over them.
Assuredly such as these are living up to that maxim of the Lord
in which He says,
"I have come not to do My own will,
but the will of Him who sent Me" (John 6:38).

Day 21: Chapter 4: What Are the Instruments of Good Works

62. To fulfill God's commandments daily in one's deeds.
63. To love chastity.
64. To hate no one.
65. Not to be jealous, not to harbor envy.
66. Not to love contention.
67. To beware of haughtiness.
68. And to respect the seniors.
69. To love the juniors.
70. To pray for one's enemies in the love of Christ.
71. To make peace with one's adversary before the sun sets.
72. And never to despair of God's mercy.

These, then, are the tools of the spiritual craft.
If we employ them unceasingly day and night,
and return them on the Day of Judgment,
our compensation from the Lord
will be that wage He has promised:
"Eye has not seen, nor ear heard,
what God has prepared for those who love Him" (1 Cor. 2:9).

Now the workshop
in which we shall diligently execute all these tasks
is the enclosure of the monastery
and stability in the community.

Day 20: Chapter 4: What Are the Instruments of Good Works

44. To fear the Day of Judgment.
45. To be in dread of hell.
46. To desire eternal life with all the passion of the spirit.
47. To keep death daily before one's eyes.
48. To keep constant guard over the actions of one's life.
49. To know for certain that God sees one everywhere.
50. When evil thoughts come into one's heart, to dash them against Christ immediately.
51. And to manifest them to one's spiritual father.
52. To guard one's tongue against evil and depraved speech.
53. Not to love much talking.
54. Not to speak useless words or words that move to laughter.
55. Not to love much or boisterous laughter.
56. To listen willingly to holy reading.
57. To devote oneself frequently to prayer.
58. Daily in one's prayers, with tears and sighs, to confess one's past sins to God, and to amend them for the future.
59. Not to fulfill the desires of the flesh; to hate one's own will.
60. To obey in all things the commands of the Abbot, even though he himself (which God forbid) should act otherwise, mindful of the Lord's precept, "Do what they say, but not what they do."
61. Not to wish to be called holy before one is holy; but first to be holy, that one may be truly so called.

Day 19: Chapter 4: What Are the Instruments of Good Works

22. Not to give way to anger.
23. Not to nurse a grudge.
24. Not to entertain deceit in one's heart.
25. Not to give a false peace.
26. Not to forsake charity.
27. Not to swear, for fear of perjuring oneself.
28. To utter truth from heart and mouth.
29. Not to return evil for evil.
30. To do no wrong to anyone, and to bear patiently wrongs done to oneself.
31. To love one's enemies.
32. Not to curse those who curse us, but rather to bless them.
33. To bear persecution for justice' sake.
34. Not to be proud.
35. Not addicted to wine.
36. Not a great eater.
37. Not drowsy.
38. Not lazy.
39. Not a grumbler.
40. Not a detractor.
41. To put one's hope in God.
42. To attribute to God, and not to self, whatever good one sees in oneself.
43. But to recognize always that the evil is one's own doing, and to impute it to oneself.

Day 18: Chapter 4: What Are the Instruments of Good Works

1. In the first place, to love the Lord God with the whole heart, the whole soul, the whole strength.
2. Then, one's neighbor as oneself.
3. Then not to murder.
4. Not to commit adultery.
5. Not to steal.
6. Not to covet.
7. Not to bear false witness.
8. To respect all men (1 Peter 2:17).
9. And not to do to another what one would not have done to oneself.
10. To deny oneself in order to follow Christ.
11. To chastise the body.
12. Not to become attached to pleasures.
13. To love fasting.
14. To relieve the poor.
15. To clothe the naked.
16. To visit the sick.
17. To bury the dead.
18. To help in trouble.
19. To console the sorrowing.
20. To become a stranger to the world's ways.
21. To prefer nothing to the love of Christ.

Day 17: Chapter 3: On Calling the Brethren for Counsel

In all things, therefore, let all follow the Rule as guide,
and let no one be so rash as to deviate from it.
Let no one in the monastery follow his own heart's fancy;
and let no one presume to contend with his Abbot
in an insolent way or even outside of the monastery.
But if anyone should presume to do so,
let him undergo the discipline of the Rule.
At the same time,
the Abbot himself should do all things in the fear of God
and in observance of the Rule,
knowing that beyond a doubt
he will have to render an account of all his decisions
to God, the most just Judge.

But if the business to be done in the interests of the monastery
be of lesser importance,
let him take counsel with the seniors only.
It is written,
"Do everything with counsel,
and you will not repent when you have done it" (Eccles. 32:24).

Day 16: Chapter 3: On Calling the Brethren for Counsel

Whenever any important business has to be done
in the monastery,
let the Abbot call together the whole community
and state the matter to be acted upon.
Then, having heard the brethren's advice,
let him turn the matter over in his own mind
and do what he shall judge to be most expedient.
The reason we have said that all should be called for counsel
is that the Lord often reveals to the younger what is best.

Let the brethren give their advice
with all the deference required by humility,
and not presume stubbornly to defend their opinions;
but let the decision rather depend on the Abbot's judgment,
and all submit to whatever he shall decide for their welfare.

However, just as it is proper
for the disciples to obey their master,
so also it is his function
to dispose all things with prudence and justice.

Day 15: Chapter 2: What Kind of Man the Abbot Ought to Be

Above all let him not neglect or undervalue
the welfare of the souls committed to him,
in a greater concern for fleeting, earthly, perishable things;
but let him always bear in mind
that he has undertaken the government of souls
and that he will have to give an account of them.

And if he be tempted to allege a lack of earthly means,
let him remember what is written:
"First seek the kingdom of God and His justice,
and all these things shall be given you besides" (Ps. 33[34]:10).
And again:
"Nothing is wanting to those who fear Him."

Let him know, then,
that he who has undertaken the government of souls
must prepare himself to render an account of them.
Whatever number of brethren he knows he has under his care,
he may be sure beyond doubt that on Judgment Day
he will have to give the Lord an account of all these souls,
as well as of his own soul.

Thus the constant apprehension
about his coming examination as shepherd (Ezech. 34)
concerning the sheep entrusted to him,
and his anxiety over the account that must be given for others,
make him careful of his own record.
And while by his admonitions he is helping others to amend,
he himself is cleansed of his faults.

Day 14: Chapter 2: What Kind of Man the Abbot Ought to Be

The Abbot should always remember what he is
and what he is called,
and should know that to whom more is committed,
from him more is required (Luke 12:48).
Let him understand also
what a difficult and arduous task he has undertaken:
ruling souls and adapting himself to a variety of characters.
One he must coax, another scold, another persuade,
according to each one's character and understanding.
Thus he must adjust and adapt herself to all
in such a way that he may not only suffer no loss
in the flock committed to his care,
but may even rejoice in the increase of a good flock.

Day 13: Chapter 2: What Kind of Man the Abbot Ought to Be

In his teaching
the Abbot should always follow the Apostle's formula:
"Reprove, entreat, rebuke" (2 Tim. 4:2);
threatening at one time and coaxing at another
as the occasion may require,
showing now the stern countenance of a master,
now the loving affection of a father.
That is to say,
it is the undisciplined and restless
whom he must reprove rather sharply;
it is the obedient, meek and patient
whom she must entreat to advance in virtue;
while as for the negligent and disdainful,
these we charge him to rebuke and correct.

And let him not shut his eyes to the faults of offenders;
but, since he has the authority,
let him cut out those faults by the roots
as soon as they begin to appear,
remembering the fate of Heli, the priest of Silo (1 Kings 2-4).
The well-disposed and those of good understanding
let him correct with verbal admonition the first and second time.
But bold, hard, proud and disobedient characters
he should curb at the very beginning of their ill-doing
by stripes and other bodily punishments,
knowing that it is written,
"The fool is not corrected with words" (Prov. 18:2; 29:19),
and again,
"Beat your son with the rod,
and you will deliver his soul from death"(Prov. 23:13-14).

Day 12: Chapter 2: What Kind of Man the Abbot Ought to Be

Let him make no distinction of persons in the monastery.
Let him not love one more than another,
unless it be one whom he finds better
in good works or in obedience.
Let him not advance one of noble birth
ahead of one who was formerly a slave,
unless there be some other reasonable ground for it.
But if the Abbot for just reason think fit to do so,
let him advance one of any rank whatever.
Otherwise let them keep their due places;
because, whether slaves or freemen, we are all one in Christ (Gal. 3:28)
and bear in equal burden of service
in the army of the same Lord.
For with God there is no respect of persons (Rom. 2:11).
Only for one reason are we preferred in His sight:
if we be found better than others in good works and humility.
Therefore let the Abbot show equal love to all
and impose the same discipline on all
according to their deserts.

Day 11: Chapter 2: What Kind of Man the Abbot Ought to Be

Therefore, when anyone receives the name of Abbot,
he ought to govern his disciples with a twofold teaching.
That is to say,
he should show them all that is good and holy
by his deeds even more than by his words,
expounding the Lord's commandments in words
to the intelligent among his disciples,
but demonstrating the divine precepts by his actions
for those of harder hearts and ruder minds.
And whatever he has taught his disciples
to be contrary to God's law,
let him indicate by his example that it is not to be done,
lest, while preaching to others, he himself be found reprobate (1 Cor. 9:27),
and lest God one day say to him in his sin,
"Why do you declare My statutes
and profess My covenant with your lips,
whereas you hate discipline
and have cast My words behind you" (Ps. 49[50]:16-17)?
And again,
"You were looking at the speck in your brother's eye,
and did not see the beam in your own" (Matt. 7:3).

Day 10: Chapter 2: What Kind of Man the Abbot Ought to Be

Let the Abbot always bear in mind
that at the dread Judgment of God
there will be an examination of these two matters:
his teaching and the obedience of his disciples.
And let the Abbot be sure
that any lack of profit
the master of the house may find in the sheep
will be laid to the blame of the shepherd.
On the other hand,
if the shepherd has bestowed all his pastoral diligence
on a restless, unruly flock
and tried every remedy for their unhealthy behavior,
then he will be acquitted at the Lord's Judgment
and may say to the Lord with the Prophet:
"I have not concealed Your justice within my heart;
Your truth and Your salvation I have declared" (Ps. 39[40]:11).
"But they have despised and rejected me" (Is. 1:2; Ezech. 20:27).
And then finally let death itself, irresistible,
punish those disobedient sheep under his charge.

Day 9: Chapter 2: What Kind of Man the Abbot Ought to Be

An Abbot who is worthy to be over a monastery
should always remember what he is called,
and live up to the name of Superior.
For he is believed to hold the place of Christ in the monastery,
being called by a name of His,
which is taken from the words of the Apostle:
"You have received a Spirit of adoption as sons,
by virtue of which we cry, 'Abba -- Father'" (Rom. 8:15)!

Therefore the Abbot ought not to teach or ordain or command
anything which is against the Lord's precepts;
on the contrary,
his commands and his teaching
should be a leaven of divine justice
kneaded into the minds of his disciples.

Day 8: Chapter 1: On the Kinds of Monks

It is well known that there are four kinds of monks.
The first kind are the Cenobites:
those who live in monasteries
and serve under a rule and an Abbot.

The second kind are the Anchorites or Hermits:
those who,
no longer in the first fervor of their reformation,
but after long probation in a monastery,
having learned by the help of many brethren
how to fight against the devil,
go out well armed from the ranks of the community
to the solitary combat of the desert.
They are able now,
with no help save from God,
to fight single-handed against the vices of the flesh
and their own evil thoughts.

The third kind of monks, a detestable kind, are the Sarabaites.
These, not having been tested,
as gold in the furnace (Wis. 3:6),
by any rule or by the lessons of experience,
are as soft as lead.
In their works they still keep faith with the world,
so that their tonsure marks them as liars before God.
They live in twos or threes, or even singly,
without a shepherd,
in their own sheepfolds and not in the Lord's.
Their law is the desire for self-gratification:
whatever enters their mind or appeals to them,
that they call holy;
what they dislike, they regard as unlawful.

The fourth kind of monks are those called Gyrovagues.
These spend their whole lives tramping from province to province,
staying as guests in different monasteries
for three or four days at a time.
Always on the move, with no stability,
they indulge their own wills
and succumb to the allurements of gluttony,
and are in every way worse than the Sarabaites.
Of the miserable conduct of all such men
it is better to be silent than to speak.

Passing these over, therefore,
let us proceed, with God's help,
to lay down a rule for the strongest kind of monks, the Cenobites.

Day 7: Prologue

And so we are going to establish
a school for the service of the Lord.
In founding it we hope to introduce nothing harsh or burdensome.
But if a certain strictness results from the dictates of equity
for the amendment of vices or the preservation of charity,
do not be at once dismayed and fly from the way of salvation,
whose entrance cannot but be narrow (Matt. 7:14).
For as we advance in the religious life and in faith,
our hearts expand
and we run the way of God's commandments
with unspeakable sweetness of love (Ps. 118[119]:32).
Thus, never departing from His school,
but persevering in the monastery according to His teaching
until death,
we may by patience share in the sufferings of Christ (1 Peter 4:13)
and deserve to have a share also in His kingdom.

Day 6: Prologue

So, brethren, we have asked the Lord
who is to dwell in His tent,
and we have heard His commands
to anyone who would dwell there;
it remains for us to fulfill those duties.

Therefore we must prepare our hearts and our bodies
to do battle under the holy obedience of His commands;
and let us ask God
that He be pleased to give us the help of His grace
for anything which our nature finds hardly possible.
And if we want to escape the pains of hell
and attain life everlasting,
then, while there is still time,
while we are still in the body
and are able to fulfill all these things
by the light of this life,
we must hasten to do now
what will profit us for eternity.

Day 5: Prologue

Hence the Lord says in the Gospel,
"Whoever listens to these words of Mine and acts upon them,
I will liken him to a wise man
who built a house on rock.
The floods came,
the winds blew and beat against that house,
and it did not fall,
because it had been founded on rock" (Matt. 7:24-25).

Having given us these assurances,
the Lord is waiting every day
for us to respond by our deeds to His holy admonitions.
And the days of this life are lengthened
and a truce granted us for this very reason,
that we may amend our evil ways.
As the Apostle says,
"Do you not know that God's patience is inviting you to repent" (Rom. 2:4)?
For the merciful Lord tells us,
"I desire not the death of the sinner,
but that he should be converted and live" (Ezech. 33:11).

Day 4: Prologue

Having our loins girded, therefore,
with faith and the performance of good works (Eph. 6:14),
let us walk in His paths
by the guidance of the Gospel,
that we may deserve to see Him
who has called us to His kingdom (1 Thess. 2:12).

For if we wish to dwell in the tent of that kingdom,
we must run to it by good deeds
or we shall never reach it.

But let us ask the Lord, with the Prophet,
"Lord, who shall dwell in Your tent,
or who shall rest upon Your holy mountain" (Ps. 14[15]:1)?

After this question, brethren,
let us listen to the Lord
as He answers and shows us the way to that tent, saying,
"He Who walks without stain and practices justice;
he who speaks truth from his heart;
he who has not used his tongue for deceit;
he who has done no evil to his neighbor;
he who has given no place to slander against his neighbor."

It is he who,
under any temptation from the malicious devil,
has brought him to naught (Ps. 14[15]:4)
by casting him and his temptation from the sight of his heart;
and who has laid hold of his thoughts
while they were still young
and dashed them against Christ (Ps. 14[15]:4; 136[137]:9).

It is they who,
fearing the Lord (Ps. 14[15]:4),
do not pride themselves on their good observance;
but,
convinced that the good which is in them
cannot come from themselves and must be from the Lord,
glorify the Lord's work in them (Ps. 14[15]:4),
using the words of the Prophet,
"Not to us, O Lord, not to us,
but to Your name give the glory" (Ps. 113:9[Ps. 115:1].
Thus also the Apostle Paul
attributed nothing of the success of his preaching to himself,
but said,
"By the grace of God I am what I am" (1 Cor. 15:10).
And again he says,
"He who glories, let him glory in the Lord" (2 Cor. 10:17).

Day 3: Prologue

And the Lord, seeking his laborer
in the multitude to whom He thus cries out,
says again,
"Who is the man who will have life,
and desires to see good days" (Ps. 33[34]:13)?
And if, hearing Him, you answer,
"I am he,"
God says to you,
"If you will have true and everlasting life,
keep your tongue from evil
and your lips that they speak no guile.
Turn away from evil and do good;
seek after peace and pursue it" (Ps. 33[34]:14-15).
And when you have done these things,
My eyes shall be upon you
and My ears open to your prayers;
and before you call upon Me,
I will say to you,
'Behold, here I am'" (Ps. 33[34]:16; Is. 65:24; 58:9).

What can be sweeter to us, dear brethren,
than this voice of the Lord inviting us?
Behold, in His loving kindness
the Lord shows us the way of life.

Day 2: Prologue

Let us arise, then, at last,
for the Scripture stirs us up, saying,
"Now is the hour for us to rise from sleep" (Rom. 13:11).
Let us open our eyes to the deifying light,
let us hear with attentive ears
the warning which the divine voice cries daily to us,
"Today if you hear His voice,
harden not your hearts" (Ps. 94[95]:8).
And again,
"He who has ears to hear,
let him hear what the Spirit says to the churches" (Matt. 11-15; Apoc. 2:7).
And what does He say?
"Come, My children, listen to Me;
I will teach you the fear of the Lord" (Ps. 33[34]:12).
"Run while you have the light of life,
lest the darkness of death overtake you" (John 12:35).

Day 1: Prologue

Listen, my son,
to your master's precepts,
and incline the ear of your heart (Prov. 4:20).
Receive willingly and carry out effectively
your loving father's advice,
that by the labor of obedience
you may return to Him
from whom you had departed by the sloth of disobedience.

To you, therefore, my words are now addressed,
whoever you may be,
who are renouncing your own will
to do battle under the Lord Christ, the true King,
and are taking up the strong, bright weapons of obedience.

And first of all,
whatever good work you begin to do,
beg of Him with most earnest prayer to perfect it,
that He who has now deigned to count us among His sons
may not at any time be grieved by our evil deeds.
For we must always so serve Him
with the good things He has given us,
that He will never as an angry Father disinherit His children,
nor ever as a dread Lord, provoked by our evil actions,
deliver us to everlasting punishment
as wicked servants who would not follow Him to glory.