RULE OF SAINT BENEDICT

Prologue
Listen, o my son, to the precepts of thy master, and incline the ear of thy heart, and cheerfully receive and faithfully execute the admonitions of thy loving Father, that by the toil of obedience thou mayest return to Him from whom by the sloth of disobedience thou hast gone away. To thee, therefore, my speech is now directed, who, giving up thine own will, takest up the strong and most excellent arms of obedience, to do battle for Christ the Lord, the true King. In the first place, beg of Him by most earnest prayer, that He perfect whatever good thou dost begin, in order that He who hath been pleased to count us in the number of His children, need never be grieved at our evil deeds. For we ought at all times so to serve Him with the good things which He hath given us, that He may not, like an angry father, disinherit his children, nor, like a dread lord, enraged at our evil deeds, hand us over to everlasting punishment as most wicked servants, who would not follow Him to glory. Let us then rise at length, since the Scripture arouseth us, saying: “It is now the hour for us to rise from sleep” (Rom 13:11); and having opened our eyes to the deifying light, let us hear with awestruck ears what the divine voice, crying out daily, doth admonish us, saying: “Today, if you shall hear his voice, harden not your hearts” (Ps 94[95]:8). And again: “He that hath ears to hear let him hear what the Spirit saith to the churches” (Rev 2:7). And what doth He say?—”Come, children, hearken unto me, I will teach you the fear of the Lord” (Ps 33[34]:12). “Run whilst you have the light of life, that the darkness of death overtake you not” (Jn 12:35). And the Lord seeking His workman in the multitude of the people, to whom He proclaimeth these words, saith again: “Who is the man that desireth life and loveth to see good days” (Ps 33[34]:13)? If hearing this thou answerest, “I am he,” God saith to thee: “If thou wilt have true and everlasting life, keep thy tongue from evil, and thy lips from speaking guile; turn away from evil and do good; seek after peace and pursue it” (Ps 33[34]:14-15). And when you shall have done these things, my eyes shall be upon you, and my ears unto your prayers. And before you shall call upon me I will say: “Behold, I am here” (Is 58:9). What, dearest brethren, can be sweeter to us than this voice of the Lord inviting us? See, in His loving kindness, the Lord showeth us the way of life. Therefore, having our loins girt with faith and the performance of good works, let us walk His ways under the guidance of the Gospel, that we may be found worthy of seeing Him who hath called us to His kingdom (cf 1 Thes 2:12). If we desire to dwell in the tabernacle of His kingdom, we cannot reach it in any way, unless we run thither by good works. But let us ask the Lord with the Prophet, saying to Him: “Lord, who shall dwell in Thy tabernacle, or who shall rest in Thy holy hill” (Ps 14[15]:1)? After this question, brethren, let us listen to the Lord answering and showing us the way to this tabernacle, saying: “He that walketh without blemish and worketh justice; he that speaketh truth in his heart; who hath not used deceit in his tongue, nor hath done evil to his neighbor, nor hath taken up a reproach against his neighbor” (Ps 14[15]:2-3), who hath brought to naught the foul demon tempting him, casting him out of his heart with his temptation, and hath taken his evil thoughts whilst they were yet weak and hath dashed them against Christ (cf Ps 14[15]:4; Ps 136[137]:9); who fearing the Lord are not puffed up by their goodness of life, but holding that the actual good which is in them cannot be done by themselves, but by the Lord, they praise the Lord working in them (cf Ps 14[15]:4), saying with the Prophet: “Not to us, O Lord, not to us; by to Thy name give glory” (Ps 113[115:1]:9). Thus also the Apostle Paul hath not taken to himself any credit for his preaching, saying: “By the grace of God, I am what I am” (1 Cor 15:10). And again he saith: “He that glorieth, let him glory in the Lord” (2 Cor 10:17). Hence, the Lord also saith in the Gospel: “He that heareth these my words and doeth them, shall be likened to a wise man who built his house upon a rock; the floods came, the winds blew, and they beat upon that house, and it fell not, for it was founded on a rock” (Mt 7:24-25). The Lord fulfilling these words waiteth for us from day to day, that we respond to His holy admonitions by our works. Therefore, our days are lengthened to a truce for the amendment of the misdeeds of our present life; as the Apostle saith: “Knowest thou not that the patience of God leadeth thee to penance” (Rom 2:4)? For the good Lord saith: “I will not the death of the sinner, but that he be converted and live” (Ezek 33:11). Now, brethren, that we have asked the Lord who it is that shall dwell in His tabernacle, we have heard the conditions for dwelling there; and if we fulfil the duties of tenants, we shall be heirs of the kingdom of heaven. Our hearts and our bodies must, therefore, be ready to do battle under the biddings of holy obedience; and let us ask the Lord that He supply by the help of His grace what is impossible to us by nature. And if, flying from the pains of hell, we desire to reach life everlasting, then, while there is yet time, and we are still in the flesh, and are able during the present life to fulfil all these things, we must make haste to do now what will profit us forever. We are, therefore, about to found a school of the Lord’s service, in which we hope to introduce nothing harsh or burdensome. But even if, to correct vices or to preserve charity, sound reason dictateth anything that turneth out somewhat stringent, do not at once fly in dismay from the way of salvation, the beginning of which cannot but be narrow. But as we advance in the religious life and faith, we shall run the way of God’s commandments with expanded hearts and unspeakable sweetness of love; so that never departing from His guidance and persevering in the monastery in His doctrine till death, we may by patience share in the sufferings of Christ, and be found worthy to be coheirs with Him of His kingdom.

Chapter I – On the kinds of monks
It is well known that there are four kinds of monks. The first kind is that of Cenobites, that is, the monastic, who live under a rule and an Abbot. The second kind is that of Anchorites, or Hermits, that is, of those who, no longer in the first fervor of their conversion, but taught by long monastic practice and the help of many brethren, have already learned to fight against the devil; and going forth from the rank of their brethren well trained for single combat in the desert, they are able, with the help of God, to cope single-handed without the help of others, against the vices of the flesh and evil thoughts. But a third and most vile class of monks is that of Sarabaites, who have been tried by no rule under the hand of a master, as gold is tried in the fire (cf Prov 27:21); but, soft as lead, and still keeping faith with the world by their works, they are known to belie God by their tonsure. Living in two’s and three’s, or even singly, without a shepherd, enclosed, not in the Lord’s sheepfold, but in their own, the gratification of their desires is law unto them; because what they thoose to do they call holy, but what they dislike they hold to be unlawful. But the fourth class of monks is that called Landlopers, who keep going their whole life long from one province to another, staying three or four days at a time in different cells as guests. Always roving and never settled, they indulge their passions and the cravings of their appetite, and are in every way worse than the Sarabaites. It is better to pass all these over in silence than to speak of their most wretched life. Therefore, passing these over, let us go on with the help of God to lay down a rule for that most valiant kind of monks, the Cenobites.

Chapter II – What Kind of person the abbess 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 findeth more exemplary in good works and obedience. Let not a free-born be preferred to a freedman, unless there be some other reasonable cause. But if from a just reason the Abbot deemeth it proper to make such a distinction, he may do so in regard to the rank of anyone whomsoever; otherwise let everyone keep his own place; for whether bond or free, we are all one in Christ (cf Gal 3:28; Eph 6:8), and we all bear an equal burden of servitude under one Lord, “for there is no respect of persons with God” (Rom 2:11). We are distinguished with Him in this respect alone, if we are found to excel others in good works and in humility. Therefore, let him have equal charity for all, and impose a uniform discipline for all according to merit. For in his teaching the Abbot should always observe that principle of the Apostle in which he saith: “Reprove, entreat, rebuke” (2 Tm 4:2), that is, mingling gentleness with severity, as the occasion may call for, let him show the severity of the master and the loving affection of a father. He must sternly rebuke the undisciplined and restless; but he must exhort the obedient, meek, and patient to advance in virtue. But we charge him to rebuke and punish the negligent and haughty. Let him not shut his eyes to the sins of evil-doers; but on their first appearance let him do his utmost to cut them out from the root at once, mindful of the fate of Heli, the priest of Silo (cf 1 Samuel 2:11-4:18). The well-disposed and those of good understanding, let him correct at the first and second admonition only with words; but let him chastise the wicked and the hard of heart, and the proud and disobedient at the very first offense with stripes and other bodily punishments, knowing that it is written: “The fool is not corrected with words” (Prov 29:19). And again: “Strike thy son with the rod, and thou shalt deliver his soul from death” (Prov 23:14). The Abbot ought always to remember what he is and what he is called, and to know that to whom much hath been entrusted, from him much will be required; and let him understand what a difficult and arduous task he assumeth in governing souls and accommodating himself to a variety of characters. Let him so adjust and adapt himself to everyone—to one gentleness of speech, to another by reproofs, and to still another by entreaties, to each one according to his bent and understanding—that he not only suffer no loss in his flock, but may rejoice in the increase of a worthy fold. Above all things, that the Abbot may not neglect or undervalue the welfare of the souls entrusted to him, let him not have too great a concern about fleeting, earthly, perishable things; but let him always consider that he hath undertaken the government of souls, of which he must give an account. And that he may not perhaps complain of the want of earthly means, let him remember what is written: “Seek ye first the kingdom of God and His justice, and all these things shall be added unto you” (Mt 6:33). And again: “There is no want to them that fear Him” (Ps 33[34]:10). And let him know that he who undertaketh the government of souls must prepare himself to give an account for them; and whatever the number of brethren he hath under his charge, let him be sure that on judgment day he will, without doubt, have to give an account to the Lord for all these souls, in addition to that of his own. And thus, whilst he is in constant fear of the Shepherd’s future examination about the sheep entrusted to him, and is watchful of his account for others, he is made solicitous also on his own account; and whilst by his admonitions he had administered correction to others, he is freed from his own failings.

Chapter III – On calling the brethren for counsel
Whenever weighty matters are to be transacted in the monastery, let the Abbot call together the whole community, and make known the matter which is to be considered. Having heard the brethren’s views, let him weigh the matter with himself and do what he thinketh best. It is for this reason, however, we said that all should be called for counsel, because the Lord often revealeth to the younger what is best. Let the brethren, however, give their advice with humble submission, and let them not presume stubbornly to defend what seemeth right to them, for it must depend rather on the Abbot’s will, so that all obey him in what he considereth best. But as it becometh disciples to obey their master, so also it becometh the master to dispose all things with prudence and justice. Therefore, let all follow the Rule as their guide in everything, and let no one rashly depart from it. Let no one in the monastery follow the bent of his own heart, and let no one dare to dispute insolently with his Abbot, either inside or outside the monastery. If any one dare to do so, let him be placed under the correction of the Rule. Let the Abbot himself, however, do everything in the fear of the Lord and out of reverence for the Rule, knowing that, beyond a doubt, he will have to give an account to God, the most just Judge, for all his rulings. If, however, matters of less importance, having to do with the welfare of the monastery, are to be treated of, let him use the counsel of the Seniors only, as it is written: “Do all things with counsel, and thou shalt not repent when thou hast done” (Sir 32:24).

Chapter IV – 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 one’s self (cf Mt 22:37-39; Mk 12:30-31; Lk 10:27). (3) Then, not to kill… (4) Not to commit adultery… (5) Not to steal… (6) Not to covet (cf Rom 13:9). (7) Not to bear false witness (cf Mt 19:18; Mk 10:19; Lk 18:20). (8) To honor all men (cf 1 Pt 2:17). (9) And what one would not have done to himself, not to do to another (cf Tob 4:16; Mt 7:12; Lk 6:31). (10) To deny one’s self in order to follow Christ (cf Mt 16:24; Lk 9:23). (11) To chastise the body (cf 1 Cor 9:27). (12) Not to seek after pleasures. (13) To love fasting. (14) To relieve the poor. (15) To clothe the naked… (16) To visit the sick (cf Mt 25:36). (17) To bury the dead. (18) To help in trouble. (19) To console the sorrowing. (20) To hold one’s self aloof from worldly ways. (21) To prefer nothing to the love of Christ. (22) Not to give way to anger. (23) Not to foster a desire for revenge. (24) Not to entertain deceit in the heart. (25) Not to make a false peace. (26) Not to forsake charity. (27) Not to swear, lest perchance one swear falsely. (28) To speak the truth with heart and tongue. (29) Not to return evil for evil (cf 1 Thes 5:15; 1 Pt 3:9). (30) To do no injury, yea, even patiently to bear the injury done us. (31) To love one’s enemies (cf Mt 5:44; Lk 6:27). (32) Not to curse them that curse us, but rather to bless them. (33) To bear persecution for justice sake (cf Mt 5:10). (34) Not to be proud… (35) Not to be given to wine (cf Ti 1:7; 1 Tm 3:3). (36) Not to be a great eater. (37) Not to be drowsy. (38) Not to be slothful (cf Rom 12:11). (39) Not to be a murmurer. (40) Not to be a detractor. (41) To put one’s trust in God. (42) To refer what good one sees in himself, not to self, but to God. (43) But as to any evil in himself, let him be convinced that it is his own and charge it to himself. (44) To fear the day of judgment. (45) To be in dread of hell. (46) To desire eternal life with all spiritual longing. (47) To keep death before one’s eyes daily. (48) To keep a constant watch over the actions of our life. (49) To hold as certain that God sees us everywhere. (50) To dash at once against Christ the evil thoughts which rise in one’s heart. (51) And to disclose them to our spiritual father. (52) To guard one’s tongue against bad and wicked speech. (53) Not to love much speaking. (54) Not to speak useless words and such as provoke laughter. (55) Not to love much or boisterous laughter. (56) To listen willingly to holy reading. (57) To apply one’s self often to prayer. (58) To confess one’s past sins to God daily in prayer with sighs and tears, and to amend them for the future. (59) Not to fulfil the desires of the flesh (cf Gal 5:16). (60) To hate one’s own will. (61) To obey the commands of the Abbot in all things, even though he himself (which Heaven forbid) act otherwise, mindful of that precept of the Lord: “What they say, do ye; what they do, do ye not” (Mt 23:3). (62) Not to desire to be called holy before one is; but to be holy first, that one may be truly so called. (63) To fulfil daily the commandments of God by works. (64) To love chastity. (65) To hate no one. (66) Not to be jealous; not to entertain envy. (67) Not to love strife. (68) Not to love pride. (69) To honor the aged. (70) To love the younger. (71) To pray for one’s enemies in the love of Christ. (72) To make peace with an adversary before the setting of the sun. (73) And never to despair of God’s mercy. Behold, these are the instruments of the spiritual art, which, if they have been applied without ceasing day and night and approved on judgment day, will merit for us from the Lord that reward which He hath promised: “The eye hath not seen, nor the ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love Him” (1 Cor 2:9). But the workshop in which we perform all these works with diligence is the enclosure of the monastery, and stability in the community.

Chapter V – On obedience

Chapter VI – On the spirit of silence

Chapter VII – On humility

Chapter VIII – On the divine Office during the night

Chapter IX – How many psalms are to be said at the night

Chapter X – How many psalms are to be said in the summer time

Chapter XI – How the night office is to be said on sundays

Chapter XII – How the morning office is to be said

Chapter XIII – How the morning office to be said on weekdays

Chapter XIV – How the night office si to be said on the feasts of the saints

Chapter XV – At what times alleluia is to be said

Chapter XVI – How the work of God is to be performed during the day

Chapter XVII – How many psalms are to be said at these hours

Chapter XVIII – In what order the psalms are to be said

Chapter XIX – On the manner of saying the divine office

Chapter XX – On reverence in prayer

Chapter XXI – On the deans of the monastery

Chapter XXII – How they are to sleep

Chapter XXIII – On excommunication for faults

Chapter XXIV – What the measure of excommunication should be

Chapter XXV – On weightier faults

Chapter XXVI – On those who without an order associate with the excommunicated

Chapter XXVII – How solicitous the abbot should be for the excommunicated

Chapter XXVIII – On those who will not amend after repeated corrections

Chapter XXIX – Whether brothers who leave the monastery should Be received again

Chapter XXX – How boys are to be corrected

Chapter XXXI – What kind of man the cellarer of the monastery should be

Chapter XXXII – On the tools and property of the monastery

Chapter XXXIII – Whether monks ought to have anything of their own

Chapter XXXIV – Whether all should receive in equal measure what is necessary

Chapter XXXV – On the weekly servers in the kitchen

Chapter XXXVI – On the sick

Chapter XXXVII – On old men and children

Chapter XXXVIII – On the weekly reader

Chapter XXXIX – On the measure of food

Chapter XL – On the measure of drink

Chapter XLI – At what hours the meals should be taken

Chapter XLII – That no one speak after compline

Chapter XLIII – On those who come late to the Work of God or to table

Chapter XLIV – How the excommunicated are to make satisfaction

Chapter XLV – On those who make mistakes in the oratory

Chapter XLVI – On those who fail in any other matters

Chapter XLVII – On giving the signal for the time of the work of God

Chapter XLVIII – On the daily manual labor

Chapter XLIX – On the observance of lent

Chapter L – On those who are working far from the oratory or are on a journey

Chapter LI – On brethren who go not very far away

Chapter LII – On the oratory of the monastery

Chapter LIII – On the reception of guests

Chapter LIV – Whether monastics should receive letters or anything else

Chapter LV – On the clothes and shoes of the brethren

Chapter LVI – On the abbess’s table

Chapter LVII – On the artisans of the monastery

Chapter LVIII – On the manner of receiving Sisters

Chapter LIX – On the sons of nobles and of the poor who are offered

Chapter LX – On priests who may wish to live in the monastery

Chapter LXI – How pilgrim monks are to be received

Chapter LXII – On the priests of the monastery

Chapter LXIII – On the order of the community

Chapter LXIV – On constituting an abbess

Chapter LXV – On the prior of the monastery

Chapter LXVI – On the porters of the monastery

Chapter LXVII – On brethren who are sent on a journey

Chapter LVIII – If a sister is commanded to do impossible things

Chapter LXIX – That the monks presume not to defend one another

Chapter LXX – That no one venture to punish at random

Chapter LXXI – That the brethren be obedient to one another

Chapter LXXII – On the good zeal which they ought to have

Chapter LXXIII – On the fact that the full observance of justice is not established in this rule