Ch. 29. _Shall brothers who have left the monastery be received

back?_--If a brother has left the monastery or has been cast out for his

own fault, and shall wish to be taken back, he shall first of all

promise complete reformation of that fault, and then shall be received

into the lowest grade in the monastery to prove the sincerity of his

humility. If he again departs, he shall be received back the third time,

knowing, however, that after that he shall never again be taken back.

Ch. 30. _The manner of correction for the young._--The forms of

punishment should be adapted to every age and to every order of

intelligence. So if children or youths, or those who are unable to

appreciate the meaning of excommunication, are found guilty, they should

be given heavy fasts and sharp blows for their correction.

Ch. 31. _The cellarer._--The cellarer of the monastery, chosen from

among the congregation, should be wise, sedate, and sober; he should not

be gluttonous, proud, quarrelsome, spiteful, indolent, nor wasteful; he

should fear God, since he acts in a way as the father of the monastery.

He should be careful of everything, doing nothing except by the order of

the abbot, and observing all the commands laid upon him. He should not

rebuke the brothers roughly; if any brother is unreasonable in his

demands, he should yet treat him reasonably, mildly refusing his request

as being improper. He should make his service minister to his own

salvation, remembering the words of the apostle: "They that have used

the office well, purchase to themselves a good degree" [1 Tim. 3:13]. He

should have special care for the sick, for children, for guests, and for

the poor, seeing that he will certainly have to give a reckoning of his

treatment of all these on the day of judgment. He should look after all

the utensils of the monastery as carefully as if they were the sacred

vessels of the altar, and he should be careful of the substance of the

monastery, wasting nothing. He should be neither avaricious nor

prodigal, conducting his office in moderation under the commands of the

abbot. Above all he should conduct himself humbly; if he is not able to

furnish what is asked for, he should at least return a pleasant answer,

as it is written: "A good word is above the best gift" [Ecclesiasticus

18:16]. He should take charge of everything intrusted to him by the

abbot, and should not interfere in what is prohibited to him. He should

see to it that the brothers always have the regular amount of food, and

he should serve it without haughtiness or unnecessary delay, remembering

the punishment which the Scripture says is meted out to those who offend

one of these little ones. In large congregations, the cellarer should

have assistants, with whose aid he may be able to fulfil the duties

committed to him without unnecessary worry. He should, moreover, so

arrange the work in his department that the distribution of food and the

other details may come at convenient hours, and may not disturb or

inconvenience anyone.

Ch. 32. _The utensils and other property of the monastery._--The

possessions of the monastery in the way of utensils, clothes, and other

things should be intrusted by the abbot to the charge of certain

brothers whom he can safely trust, and the various duties of caring for

or collecting these things should be divided among them. The abbot

should keep a list of these things, so that he may know what is given

out or taken back when the offices change hands. If any one of these

brothers is careless or wasteful of the goods of the monastery which are

intrusted to him, he should be reproved and if he does not reform he

should be subjected to discipline according to the rule.

Ch. 33. _Monks should not have personal property._--The sin of owning

private property should be entirely eradicated from the monastery. No

one shall presume to give or receive anything except by the order of the

abbot; no one shall possess anything of his own, books, paper, pens, or

anything else; for monks are not to own even their own bodies and wills

to be used at their own desire, but are to look to the father [abbot] of

the monastery for everything. So they shall have nothing that has not

been given or allowed to them by the abbot; all things are to be had in

common according to the command of the Scriptures, and no one shall

consider anything as his own property. If anyone has been found guilty

of this most grievous sin, he shall be admonished for the first and

second offence, and then if he does not mend his ways he shall be

punished.

Ch. 34. _All the brothers are to be treated equally._--It is written:

"Distribution was made unto every man as he had need" [Acts 4:35]. This

does not mean that there should be respect of persons, but rather

consideration for infirmities. The one who has less need should give

thanks to God and not be envious; the one who has greater need should be

humbled because of his infirmity, and not puffed up by the greater

consideration shown him. Thus all the members of the congregation shall

dwell together in peace. Above all let there be no complaint about

anything, either in word or manner, and if anyone is guilty of this let

him be strictly disciplined.

Ch. 35. _The weekly service in the kitchen._--The brothers shall serve

in their turn in the kitchen, no one being excused, except for illness

or because occupied in work of greater importance; thus all shall learn

charity and acquire the greater reward which is the recompense for

service. Assistants shall be allowed to the weak, that they be not too

greatly burdened in the service, and shall also be provided for all, if

the size of the congregation or the conditions of the place make it

necessary. In large congregations, the cellarer shall be excused from

service in the kitchen, as also those who, as we have already indicated,

are engaged in more important labors; but all the others shall serve in

their turn. The one who goes out of office at the end of the week,

should do all the cleaning on Saturday, and should wash the towels on

which the monks dry their hands and their feet, and both he and the one

who succeeds him shall wash the feet of all the brothers. The one who is

leaving shall turn over the utensils of the service properly cleaned to

the cellarer, who shall then consign them to the one who succeeds,

keeping account of what he gives out and what he receives back. Those

who are engaged in this service shall be allowed a piece of bread and a

cup of wine an hour before the time of the common meal, so that they may

serve the brethren during the meal without inconvenience or cause for

complaint; but on holy days they shall fast until after the mass. On

Sunday, immediately after matins, the outgoing and the incoming cooks

shall kneel in the oratory and ask for the prayers of all the brothers.

The one who has finished his service for the week shall say this verse

three times: "Blessed art thou, O Lord God, who hast aided and consoled

me," and then shall receive the benediction; the one who is entering on

the service shall say: "Make haste, O God, to deliver me; make haste to

help me, O God": this shall be repeated three times by all, and then he

shall receive the benediction and enter upon his duties.

Ch. 36. _The care for brothers who are ill._--Above all, care should be

taken of the sick, as if they were Christ himself, as he has said: "I

was sick, and ye visited me" [Matt. 25:36]; and again, "Inasmuch as ye

have done it unto one of the least of these my brethren, ye have done it

unto me" [Matt. 25:40]. But the sick should consider that the service

performed for them is done to the honor of God, and should not make it a

burden for the brothers who attend them. Those who labor in this

service, on their part, should endure it patiently, because it redounds

to their greater reward. The abbot should make it his especial care that

no one suffers neglect. A special room shall be assigned to the sick,

and they shall be given pious, diligent, and careful attendants. The

sick should also be allowed the use of baths as often as seems

expedient, a thing which is to be accorded to the young and strong more

rarely. Those who are sick or weak are, moreover, to be permitted to eat

meat to strengthen them, but when they have recovered they shall abstain

from it in the usual manner as the others. The abbot should see to it

also that the sick are not neglected by the cellarer or the other

servants, for their negligence will be placed to his account, if he is

not diligent in correcting them.

Ch. 37. _The aged and children._--Special regard and consideration is

due to human nature in the extremes of life, old age and childhood, and

yet this must be regulated by the rule. Their weakness shall always be

taken into consideration, and the strict requirements of the rule in

regard to food may be relaxed for them, so that they may anticipate the

regular hours of eating.

Ch. 38. _The weekly reader._--There should always be reading during the

common meal, but it shall not be left to chance, so that anyone may take

up the book and read. On Sunday one of the brothers shall be appointed

to read during the following week. He shall enter on his office after

the mass and communion, and shall ask for the prayers of all, that God

may keep him from the spirit of pride; then he shall say this verse

three times, all the brethren uniting with him: "O Lord, open thou my

lips, and my mouth shall show forth thy praise;" then after receiving

the benediction he enters upon his office. At the common meal, the

strictest silence shall be kept, that no whispering or speaking may be

heard except the voice of the reader. The brethren shall mutually wait

upon one another by passing the articles of food and drink, so that no

one shall have to ask for anything; but if this is necessary, it shall

be done by a sign rather than by words, if possible. In order to avoid

too much talking no one shall interrupt the reader with a question about

the reading or in any other way, unless perchance the prior may wish to

say something in the way of explanation. The brother who is appointed to

read shall be given the bread and wine before he begins, on account of

the holy communion which he has received, and lest so long a fast should

be injurious; he shall have his regular meal later with the cooks and

other weekly servants. The brothers shall not be chosen to read or chant

by order of rotation, but according to their ability to edify their

hearers.

Ch. 39. _The amount of food._--Two cooked dishes, served either at the

sixth or the ninth hour, should be sufficient for the daily sustenance.

We allow two because of differences in taste, so that those who do not

eat one may satisfy their hunger with the other, but two shall suffice

for all the brothers, unless it is possible to obtain fruit or fresh

vegetables, which may be served as a third. One pound of bread shall

suffice for the day, whether there be one meal or two. If the monks are

to have supper as well as dinner, the cellarer shall cut off a third of

the loaf of bread which is served at dinner and keep it for the later

meal. In the case of those who engage in heavy labor, the abbot may at

his discretion increase the allowance of food, but he should not allow

the monks to indulge their appetites by eating or drinking too much. For

no vice is more inconsistent with the Christian character; as the Master

saith: "Take heed to yourselves lest at any time your hearts be

overcharged with surfeiting" [Luke 21:34]. A smaller amount of food

shall be given to the youths than to their elders, and in general the

rule should be to eat sparingly. All shall abstain from the flesh of

four-footed beasts, except the weak and the sick.

Ch. 40. _The amount of drink._--"Each one has his own gift from God, the

one in this way, the other in that" [1 Cor. 7:7], so we hesitate to

determine what others shall eat or drink. But we believe that a

half-measure of wine a day is enough for anyone, making due allowance,

of course, for the needs of the sick. If God has given to some the

strength to endure abstinence, let them use that gift, knowing that they

shall have their reward. And if the climate, the nature of the labor, or

the heat of summer, or other conditions make it advisable to increase

this amount, the superior may do so at his own discretion, always

guarding, however, against indulgence and drunkenness. Some hold,

indeed, that monks should not drink wine at all. We have not been able

in our day to persuade monks to agree to this; but all will admit that

drink should be used sparingly, for "wine maketh even the wise to go

astray" [Ecclesiasticus 19:2]. Where wine is scarce or is not found at

all because of the nature of the locality, let those who live there

bless God and murmur not. In any case, let there be no murmuring because

of the scarcity or the lack of wine.

Ch. 41. _The time of meals._--From Easter to Pentecost, the brethren

shall dine at the sixth hour and have supper in the evening. From

Pentecost on through the summer, they shall fast on Wednesday and

Friday{115} until the ninth hour, unless they are laboring in the fields

or find the heat of the summer too oppressive; on the other days of the

week they shall dine at the sixth hour. But if the monks are working out

of doors, or are oppressed with the heat, the abbot may at his

discretion have dinner served every day at the sixth hour. In this, as

in all matters, the abbot shall have regard for the souls of the

brethren, that they be not given cause for grumbling. From the middle of

September to the beginning of Lent, they shall dine at the ninth hour,

and during Lent, toward evening. The time for the evening meal shall be

so fixed that the brethren may eat without the aid of lamps; and indeed

all the meals are to be eaten by daylight.

{115} In the early church Wednesdays and Fridays were fast-days, because

Christ was believed to have been born on a Wednesday and he died on a

Friday.

Ch. 42. _Silence is to be kept after completorium._--The monks should

observe the rule of silence at all times, but especially during the

hours of the night. This rule shall be observed both on fast-days and on

other days, as follows: on other than fast-days, as soon as the brothers

rise from the table they shall sit down together, while one of them

reads from the Collations or the lives of the fathers or other holy

works. But the reading at this time shall not be from the Heptateuch or

from the books of the Kings, which are not suitable for weak intellects

to hear at this hour and may be read at other times. On fast-days the

brethren shall assemble a little while after vespers, and listen to

readings from the Collations. All shall be present at this reading

except those who have been given other duties to be done at this time,

and after the reading of four or five pages, or as much as shall occupy

an hour's time, the whole congregation shall meet for completorium.

After completorium no one shall be allowed to speak to another, unless

some unforeseen occasion arises, as that of caring for guests, or unless

the abbot has to give a command to some one; and in these cases such

speaking as is necessary shall be done quietly and gravely. If anyone

breaks this rule of silence he shall be severely disciplined.

Ch. 43. _Those who are late in coming to services or to meals._--When

the signal is given for the hour of worship, all should hasten to the

oratory; but they shall enter gravely, so as not to give occasion for

jesting. The service of God is to be placed above every other duty. At

vigils, those who do not come in until after the Gloria of the 94th

Psalm ("O come, let us sing unto the Lord"), which, as we have indicated

above, is to be said slowly and solemnly, shall be held to be tardy.

Such a one shall not be allowed to take his accustomed place in the

choir, but shall be made to stand last or in a place apart such as the

abbot may have indicated for the tardy. There he may be seen by the

abbot and all the brothers, and after the service he shall do public

penance for his fault. The purpose of placing him last or in a place

apart from the others is to make his tardiness conspicuous, so that he

may be led through very shame to correct this fault. For if those who

come late are made to stay outside of the oratory, some of them will go

back and go to bed again, or at least sit down outside and spend the

time of service in idle talk, thus giving a chance to the evil one. Let

them come inside that they may not lose all the service, and in the

future not be tardy. At the services in the daytime, he who does not

come in until after the verse and the Gloria of the first psalm, shall

stand in the last place as already described, and shall not be allowed

to take his own place in the choir until he has made amends, unless the

abbot shall give him permission, reserving his penance for a later time.

At the common meal all shall stand and say a verse and a prayer, and

then sit down together. He who comes in after the verse shall be

admonished for the first and second offense, and if he is again tardy

after that he shall not be allowed to share the common meal, but shall

be made to eat alone, and his portion of wine shall be taken away until

he makes satisfaction. Those who are not present at the verse which is

said at the end of the meal shall be punished in the same way. And no

one shall eat or drink anything except at the appointed hours. If any

one refuses to eat when food is offered to him by the superior, he shall

not be allowed to do so later when he wishes it, unless he has made

satisfaction for his fault.

Ch. 44. _The penance of the excommunicated._--The one who has been

excommunicated for grievous sins from both the divine services and the

common meal shall do penance as follows: During the hour of worship, he

shall lie prostrate at the door of the oratory, with his head on the

ground at the feet of all as they come out. He shall continue to do this

until the abbot has decided that he has made reparation for his sin.

Then after he has been admitted again into the oratory, he shall fall at

the feet, first of the abbot and then of all the other brothers, and

shall beg them all to pray for him; then he may be permitted to take his

own place in the choir or such other position as the abbot shall

designate. But he shall not be allowed to lead in the psalms or the

reading or any other part of the service until the abbot gives him

permission. At the end of the service each day he shall prostrate

himself upon the ground in the place where he was standing, until the

abbot decides that his penance has been accomplished. Those who for

lesser faults have been excommunicated from the table only, shall

continue to do penance in the oratory until the abbot gives them his

blessing and says: "It is enough."

Ch. 45. _The punishment of those who make mistakes in the service._--If

anyone makes a mistake in the psalm or the response or the antiphony or

the reading, he shall make satisfaction as described. But if he is not

humbled by this and by the rebukes of his elders, and refuses to admit

that he has erred, he shall be subjected to heavier punishment for his

obstinacy. Children shall be whipped for such offences.

Ch. 46. _The punishment for other sins._--When a brother has committed

any fault in any of his work, in doors or out, such as losing or

breaking anything, or making a mistake of some sort, he shall go

immediately to the abbot and make satisfaction, confessing his fault

before the whole congregation. If he fails to do this and leaves the

mistake to be found out and reported by another, he shall be severely

punished. But if it be a secret sin, he may confess it privately to the

abbot alone or to such spiritual superiors as may be able to cure such

errors without making them public.

Ch. 47. _The manner of announcing the hour of service._--The signal for

the hour of worship both in the daytime and at night, shall be given by

the abbot or by some diligent brother to whom he has intrusted that

duty, so that everything may be in readiness for the service at the

proper time. The abbot shall appoint certain ones to lead in the psalms

and the antiphonies after him; only those, however, shall be allowed to

read or chant who are able to edify the hearers. These shall be

appointed by the abbot, and shall perform their part gravely and humbly

in the fear of the Lord.

Ch. 48. _The daily labor of the monks._--Idleness is the great enemy of

the soul, therefore the monks should always be occupied, either in

manual labor or in holy reading. The hours for these occupations should

be arranged according to the seasons, as follows: From Easter to the

first of October, the monks shall go to work at the first hour and labor

until the fourth hour, and the time from the fourth to the sixth hour

shall be spent in reading. After dinner, which comes at the sixth hour,

they shall lie down and rest in silence; but anyone who wishes may read,

if he does it so as not to disturb anyone else. Nones shall be observed

a little earlier, about the middle of the eighth hour, and the monks

shall go back to work, laboring until vespers. But if the conditions of

the locality or the needs of the monastery, such as may occur at harvest

time, should make it necessary to labor longer hours, they shall not

feel themselves ill-used, for true monks should live by the labor of

their own hands, as did the apostles and the holy fathers. But the

weakness of human nature must be taken into account in making these

arrangements. From the first of October to the beginning of Lent, the

monks shall have until the full second hour for reading, at which hour

the service of terce shall be held. After terce, they shall work at

their respective tasks until the ninth hour. When the ninth hour sounds

they shall cease from labor and be ready for the service at the second

bell. After dinner they shall spend the time in reading the lessons and

the psalms. During Lent the time from daybreak to the third hour shall

be devoted to reading, and then they shall work at their appointed tasks

until the tenth hour. At the beginning of Lent each of the monks shall

be given a book from the library of the monastery which he shall read

entirely through. One or two of the older monks shall be appointed to go

about through the monastery during the hours set apart for reading, to

see that none of the monks are idling away the time, instead of reading,

and so not only wasting their own time but perhaps disturbing others as

well. Anyone found doing this shall be rebuked for the first or second

offence, and after that he shall be severely punished, that he may serve

as a warning and an example to others. Moreover, the brothers are not to

meet together at unseasonable hours. Sunday is to be spent by all the

brothers in holy reading, except by such as have regular duties assigned

to them for that day. And if any brother is negligent or lazy, refusing

or being unable profitably to read or meditate at the time assigned for

that, let him be made to work, so that he shall at any rate not be idle.

The abbot shall have consideration for the weak and the sick, giving

them tasks suited to their strength, so that they may neither be idle

nor yet be distressed by too heavy labor.

Ch. 49. _The observance of Lent._--Monks ought really to keep Lent all

the year, but as few are able to do this, they should at least keep

themselves perfectly pure during that season, and to make up for the

negligence of the rest of the year by the strictest observance then. The

right way to keep Lent is this: to keep oneself free from all vices and

to spend the time in holy reading, in repentance, and in abstinence.

During this season, therefore, we should add in some way to the weight

of our regular service, by saying additional prayers or giving up some

part of our food or drink, so that each one of us of his own will may

offer some gift to God in addition to his usual service, to the

rejoicing of the Holy Spirit. Let each one then make some sacrifice of

his bodily pleasures in the way of food or drink, or the amount of

sleep, or talking and jesting, thus awaiting the holy Easter with the

joy of spiritual desire. But the abbot should always be consulted in

regard to the sacrifice to be made, and it should be done with his

consent and wish; for whatever anyone does contrary to the wish of the

spiritual father will not be imputed to him for righteousness, but for

presumption and vainglory. So let everything be done in accordance with

the wish of the abbot.

Ch. 50. _The observance of the hours of worship by brothers who work at

a distance from the monastery or are on a journey._--Those who are at

work so far from the monastery that they cannot return for service (the

question of fact shall be decided by the abbot) shall nevertheless

observe the regular hours, kneeling down and worshipping God in the

place where they are working. So also those who are on the road shall

not neglect the hour of worship, but shall keep it as best they can.

Ch. 51. _Those who are sent on short errands._--If a brother has been

sent on an errand with instructions to return the same day with an

answer, he shall not presume to eat outside of the monastery unless he

has been told to do so by the abbot; and if he does, he shall be

excommunicated.

Ch. 52. _The oratory of the monastery._--The oratory should be used as

its name implies: that is, as a place of prayer; and for no other

purpose. When the service is over, let all go out silently and

reverently, so that if any brother wishes to pray there in private he

may not be disturbed by others. And when anyone wishes to pray there

privately let him go in quietly and pray, not noisily, but with silent

tears and earnestness of heart. No one else shall be allowed to remain

in the oratory after the service, lest, as we have said, they disturb

those who desire to pray there.

Ch. 53. _The reception of guests._--All guests who come to the monastery

are to be received in the name of Christ, who said: "I was a stranger

and ye took me in" [Matt. 25:35]. Honor and respect shall be shown to

all, but especially to Christians and strangers. When a guest is

announced the superior and the brothers shall hasten to meet him and

shall give him the kindest welcome. At meeting, both shall say a short

prayer and then they shall exchange the kiss of peace, the prayer being

said first to frustrate the wiles of the devil. The manner of salutation

shall be humble and devout; he who offers it to a guest shall bow his

head or even prostrate his body on the ground in adoration of Christ, in

whose name guests are received. The way to receive a guest is as

follows: immediately on his arrival he shall be conducted to the oratory

for prayer, and then the superior or some brother at his order shall sit

down and read from the holy Scriptures with him for his edification.

After he has been thus received, every attention shall be shown to his

comfort and entertainment. The abbot may break his fast to dine with a

guest, unless the day be an especially solemn fast; but the brothers

shall keep the regular fasts. The abbot shall offer the guests water for

their hands, and together with all the brothers shall wash their feet,

all repeating this verse at the end of the ceremony: "We have thought of

thy loving kindness, O Lord, in the midst of thy temple" [Ps. 48:9].

Peculiar honor shall be shown to the poor and to strangers, since it is

in them that Christ is especially received; for the power of the rich in

itself compels honor. The abbot shall have a special cook for himself

and the guests of the monastery, so that the brothers may not be

disturbed by the arrival of guests at unusual hours, a thing always

liable to occur in a monastery. Two well-qualified brothers shall be

appointed to this office for the year, and shall be given such help as

they may need, that they may not have occasion to complain of the

service. But when they have nothing to do in this service, they shall be

assigned to other tasks. It shall be the rule of the monastery that

those who have charge of certain offices shall have assistants when they

need them, and shall themselves be assigned to other tasks when they

have nothing to do in their own offices. The guest chamber, which shall

contain beds with plenty of bedding, shall be placed under the charge of

a God-fearing brother. No one shall venture to talk to a guest or to

associate with him; and when a brother meets one, he shall greet him

humbly, and ask his blessing, but shall pass on, explaining that it is

not permitted to the brothers to talk with guests.

Ch. 54. _Monks are not to receive letters or anything._--No monk shall

receive letters or gifts or anything from his family or from any persons

on the outside, nor shall he send anything, except by the command of the

abbot. And if anything has been sent to the monastery for him he shall

not receive it unless he has first shown it to the abbot and received

his permission. And if the abbot orders such a thing to be received, he

may yet bestow it upon anyone whom he chooses, and the brother to whom

it was sent shall acquiesce without ill-will, lest he give occasion to

the evil one by his discontent. If anyone breaks this rule, he shall be

severely disciplined.

Ch. 55. _The vestiarius [one who has charge of the clothing] and the

calciarius [one who has charge of the footwear]._--The brothers are to

be provided with clothes suited to the locality and the temperature, for

those in colder regions require warmer clothing than those in warmer

climates. The abbot shall decide such matters. The following garments

should be enough for those who live in moderate climates: A cowl and a

robe apiece (the cowl to be of wool in winter and in summer light or

old); a rough garment for work; and shoes and boots for the feet. The

monks shall not be fastidious about the color and texture of these

clothes, which are to be made of the stuff commonly used in the region

where they dwell, or of the cheapest material. The abbot shall also see

that the garments are of suitable length and not too short. When new

garments are given out the old ones should be returned, to be kept in

the wardrobe for the poor. Each monk may have two cowls and two robes to

allow for change at night and for washing; anything more than this is

superfluous and should be dispensed with as being a form of luxury. The

old boots and shoes are also to be returned when new ones are given out.

Those who are sent out on the road shall be provided with trousers,

which shall be washed and restored to the vestiary when they return.

There shall also be cowls and robes of slightly better material for the

use of those who are sent on journeys, which also shall be given back

when they return. A mattress, a blanket, a sheet, and a pillow shall be

sufficient bedding. The beds are to be inspected by the abbot

frequently, to see that no monk has hidden away anything of his own in

them, and if anything is found there which has not been granted to that

monk by the abbot, he shall be punished very severely. To avoid giving

occasion to this vice, the abbot shall see that the monks are provided

with everything that is necessary: cowl, robe, shoes, boots, girdle,

knife, pen, needle, handkerchief, tablets, etc. For he should remember

how the fathers did in this matter, as it is related in the Acts of the

Apostles: "There was given unto each man according to his need" [Acts

2:45]. He should be guided in this by the requirements of the needy,

rather than by the complaints of the discontented, remembering always

that he shall have to give an account of all his decisions to God on the

day of judgment.

Ch. 56. _The table of the abbot._--The table of the abbot shall always

be for the use of guests and pilgrims, and when there are no guests the

abbot may invite some of the brothers to eat with him. But in that case,

he should see that one or two of the older brothers are always left at

the common table to preserve the discipline of the meal.

Ch. 57. _Artisans of the monastery._--If there are any skilled artisans

in the monastery, the abbot may permit them to work at their chosen

trade, if they will do so humbly. But if any one of them is made proud

by his skill in his particular trade or by his value to the monastery,

he shall be made to give up that work and shall not go back to it until

he has convinced the abbot of his humility. And if the products of any

of these trades are sold, those who conduct the sales shall see that no

fraud is perpetrated upon the monastery. For those who have any part in

defrauding the monastery are in danger of spiritual destruction, just as

Ananias and Sapphira for this sin suffered physical death. Above all,

avarice is to be avoided in these transactions; rather the prices asked

should be a little lower than those current in the neighborhood, that

God may be glorified in all things.

Ch. 58. _The way in which new members are to be received._--Entrance

into the monastery should not be made too easy, for the apostle says:

"Try the spirits, whether they are of God" [1 John 4:1]. So when anyone

applies at the monastery, asking to be accepted as a monk, he should

first be proved by every test. He shall be made to wait outside four or

five days, continually knocking at the door and begging to be admitted;

and then he shall be taken in as a guest and allowed to stay in the

guest chamber a few days. If he satisfies these preliminary tests, he

shall then be made to serve a novitiate of at least one year, during

which he shall be placed under the charge of one of the older and wiser

brothers, who shall examine him and prove, by every possible means, his

sincerity, his zeal, his obedience, and his ability to endure shame. And

he shall be told in the plainest manner all the hardships and

difficulties of the life which he has chosen. If he promises never to

leave the monastery [_stabilitas [pg 474] loci_] the rule shall be read

to him after the first two months of his novitiate, and again at the end

of six more months, and finally, four months later, at the end of his

year. Each time he shall be told that this is the guide which he must

follow as a monk, the reader saying to him at the end of the reading:

"This is the law under which you have expressed a desire to live; if you

are able to obey it, enter; if not, depart in peace." Thus he shall have

been given every chance for mature deliberation and every opportunity to

refuse the yoke of service. But if he still persists in asserting his

eagerness to enter and his willingness to obey the rule and the commands

of his superiors, he shall then be received into the congregation, with

the understanding that from that day forth he shall never be permitted

to draw back from the service or to leave the monastery. The ceremony of

receiving a new brother into the monastery shall be as follows: first he

shall give a solemn pledge, in the name of God and his holy saints,

of constancy, conversion of life, and obedience (_stabilitas loci_,

_conversio morum_, _obedientia_);{116} this promise shall be in writing

drawn up by his own hand (or, if he cannot write, it may be drawn up by

another at his request, and signed with his own mark), and shall be

placed by him upon the altar in the presence of the abbot, in the name

of the saints whose relics are in the monastery. Then he shall say:

"Receive me, O Lord, according to thy word, and I shall live; let me

not be cast down from mine expectation" [Ps. 119:116]; which shall be

repeated by the whole congregation three times, ending with the "Gloria

Patri." Then he shall prostrate himself at the feet of all the brothers

in turn, begging them to pray for him, and therewith he becomes a member

of the congregation. If he has any property he shall either sell it all

and give to the poor before he enters the monastery, or else he shall

turn it over to the monastery in due form, reserving nothing at all for

himself; for from that day forth he owns nothing, not even his own body

and will. Then he shall take off his own garments there in the oratory,

and put on the garments provided by the monastery. And those garments

which he put off shall be stored away in the vestiary, so that if he

should ever yield to the promptings of the devil and leave the

monastery, he shall be made to put off the garments of a monk, and to

put on his own worldly clothes, in which he shall be cast forth. But the

written promise which the abbot took from the altar where he placed it

shall not be given back to him, but shall be preserved in the monastery.

{116} The vows which a monk had to take are found in chap. 58 and in

nos. 252-257. They are differently stated but may be summed up as

follows: (1) _stabilitas loci_, stability of place, steadfastness; that

is, he took a vow never to leave the monastery and give up the monastic

life; (2) _conversio morum_, conversion of life; that is, to give up all

secular and worldly practices and to conform to the ideals and standards

of the monastic life; (3) observance of the rule; (4) obedience, that

is, to the abbot and to all his superiors; (5) chastity; and (6)

poverty. The last three are generally meant when "monastic vows" are

spoken of.

Ch. 59. _The presentation of children._--If persons of noble rank wish

to dedicate their son to the service of God in the monastery, they shall

make the promise for him, according to the following form: they shall

bind his hand and the written promise along with the consecrated host in

the altar-cloth and thus offer him to God. And in that document they

shall promise under oath that their son shall never receive any of the

family property, from them or any other person in any way whatsoever. If

they are unwilling to do this, and desire to make some offering to the

monastery for charity and the salvation of their souls, they may make a

donation from that property, reserving to themselves the usufruct during

their lives, if they wish. This shall all be done so clearly that the

boy shall never have any expectations that might lead him astray, as we

know to have happened. Poor people shall do the same when they offer

their sons; and if they have no property at all they shall simply make

the promise for their son and present him to the monastery with the host

before witnesses.{117}

{117} See nos. 259, 260.

Ch. 60. _Priests who wish to live in the monastery._--If a priest asks

to be admitted into the monastery, he shall not be immediately accepted.

But if he persists in his request, let it be made clear to him that he

shall have to obey the whole rule, and that the regular discipline will

not be relaxed in his favor; as it is written "Friend, wherefore art

thou come?" [Matt. 26:50]. The abbot may assign him the place nearest

himself, and may give him authority to pronounce the benediction or

officiate at the mass, but the priest shall not presume to do any of

these things, except by the authority of the abbot, for he is subject to

the rule as all the others, and should indeed set an example to them by

his humility. And when an ordination or other ceremony is held in the

monastery, the priest shall occupy in the service the place which he

holds as a monk, and not that which he would have as a priest. Members

of other clerical grades [deacons, etc.] may also be received into the

monastery as ordinary monks, if they wish to enter; but they shall be

made to promise obedience to the rule and never to leave the monastery.

Ch. 61. _The reception of strange monks._--If a monk from a distant

region comes to the monastery and asks to be received, accepting the

conditions and the customs of the place without fault-finding, he shall

be welcomed and entertained as long as he wishes to stay. And if he

humbly suggests certain faults and possible improvements in the conduct

of the monastery, the abbot shall consider his suggestions carefully,

for he may have been sent there by God for that very purpose. If he

expresses a wish to remain permanently in that monastery, he may be

admitted to membership immediately, ample opportunity having been given

to discover his real character while he was a guest. The one who has

been discovered during this time, however, to be wicked or unreasonable,

shall not only be refused admission to the monastery as a member, but

shall be plainly told to depart, that the congregation may not be

contaminated by his evil example. Those who are worthy, on the other

hand, shall not only be received at their request, but may be urged to

stay as a good example for the rest, since we all serve the same Lord

and Master wherever we may be. The abbot may even advance such a one to

a higher grade if he thinks best, for it is in his power to promote not

only monks, but priests and other members of the clergy, if their

character and manner of life make it expedient. But the abbot should be

careful that he does not receive into his congregation monks from other

monasteries who have left without the consent of their abbot, or the

usual commendatory letters;{118} as it is written: "Do not unto others

what ye would not that they should do unto you" [Luke 6:31].

{118} See nos. 261-264.

Ch. 62. _The ordaining of priests in the monastery._--When the abbot

wishes to ordain a priest or a deacon for the service of the monastery,

he shall choose one of his own congregation who is worthy to exercise

such an office. And that brother shall not be elated because of his

ordination, nor presume to exercise his office except by the command of

the abbot; he should rather obey the rule the more carefully because of

his calling, that he may grow in grace. Except for his right to

officiate at the altar, he shall occupy the same position as before his

ordination, unless he is promoted to a higher grade for his merits. He

shall be subject to the authority of the deans and _præpositi_ of the

monastery as the rest, for his priestly office ought to incline him to

greater obedience, rather than to resistance to authority. But if he is

rebellious and refuses to submit even after frequent admonitions from

the abbot, he may be handed over to the bishop of the diocese for

correction. If after that he persists in his flagrant sin, refusing

utterly to obey the rule, he shall be cast out of the monastery.

Ch. 63. _Ranks among the monks._--There shall be different ranks among

the monks, the rank of each being determined by the length of his

service, by the character of his life, or by the decision of the abbot.

But in this matter the abbot shall be careful not to give offence to any

of his congregation, nor to use his power unjustly, for God will surely

demand a reckoning of all his acts and decisions. These differences in

rank are to be observed by the brothers in their daily life, each one

having his own position in the choir, and his own turn at the confession

and communion and in leading the psalms. But these differences shall not

be based solely upon age, for we are told that Samuel and Daniel while

still youths were made judges over priests; but rank shall ordinarily be

determined by the time of entrance upon the monastic life, except in the

case of promotions and degradations which the abbot may have made for

cause. Thus, for example, one who was admitted as a monk at the second

hour of the day shall be the inferior of the one admitted at the first

hour. But in the case of children the discipline necessary to their

welfare shall not be disturbed for this consideration. The proper

attributes of inferiors are honor and reverence for those above them;

and of superiors, love and affectionate care for those below them. This

distinction shall be observed in addressing one another; thus an

inferior shall be addressed as brother, and a superior as "nonnus" [that

is, tutor or elder], as a sign of paternal reverence. But the abbot,

since he is the representative of Christ, shall be addressed as "lord"

and "abbot" [that is, father], not for his own exaltation, but for the

honor and reverence which are due to Christ; and on his part, he shall

always so conduct himself as to merit the honor which is shown to him.

When two brothers meet, the inferior shall ask the other for his

blessing. The inferior shall always rise and offer his superior his

seat, and shall remain standing until the other bids him be seated; as

it is written: "In honor preferring one another" [Rom. 12:10]. The

children and youths are to be given their own places at the table and in

the oratory, for the sake of preserving discipline, and indeed they

shall be under strict discipline in all circumstances, until they have

arrived at an age of discretion.

Ch. 64. _The ordination of the abbot._--The election of the abbot shall

be decided by the whole congregation or by that part of it, however

small, which is of "the wiser and better counsel."{119} And he shall be

chosen for his meritorious life and sound doctrine, even if he be the

lowliest in the congregation. But if the whole congregation should agree

to choose one simply because they know that he will wink at their vices,

and the character of this abbot is discovered by the bishop of the

diocese or by the abbots and Christian men of the neighborhood, they

shall refuse their consent to the choice and shall interfere to set a

better ruler over the house of God. If they do this with pure motives in

zeal for the service of God they shall have their reward; just as, in

neglecting to do so, they shall surely be guilty of sin. The one who is

ordained should realize that he has assumed a heavy burden and also that

he will have to render an account of his office to God. He should

understand that he is set to rule for the profit of others and not for

his own exaltation. He must be learned in the divine law, that he may

know how and be able to bring forth things new and old [Matt. 13:52]. He

shall be chaste, sober, and merciful, and always prefer mercy to

justice, as he hopes to receive the same treatment from God. He should

love the brothers, but hate their sins. He should exercise his authority

to correct with the greatest prudence, lest, as it were, he should break

the vase in his efforts to remove the stains. Let him remember in this

regard that he himself is frail, and that "A bruised reed is not to be

broken" [Is. 42:3]. We do not mean that he is to allow vices to

flourish, but that he should exercise charity and care in his attempts

to root them out, adapting his treatment to each case, as we said above.

Let him strive to make himself loved rather than feared. He should not

be violent nor easily worried, nor too obstinate in his opinions; he

shall not be too jealous or suspicious of those about him, else he shall

never have any peace of mind. His commands shall be given with foresight

and deliberation, and he shall always examine his decisions to see

whether they are made with regard for this world, or for the service of

God. He shall profit by the warning of St. Jacob, where he says: "If I

overdrive my flocks, they shall die all in one day" [cf. Gen. 33:13]. He

should rule wisely, using discretion in all things; so that his

administration may be such that the strong shall delight in it, while

the weak are not offended by it. Above all, he should obey the rule in

everything. Then, at the end of a good ministry, he shall receive that

reward which the Lord has promised in the parable of the good servant:

"Verily, I say unto you, that he shall make him ruler over all his

goods" [Matt. 24:47].

{119} See introductory note to no. 113.

Ch. 65. _The præpositus of the monastery._--The ordination of

_præpositi_ has been a frequent source of trouble in the monastery, for

some of them have acted as if they were second abbots, and by their

presumption have aroused ill-feeling and dissensions in the

congregation. This occurs especially where the _præpositus_ is ordained

by the bishops and abbots from whom his own abbot has received his

ordination. Herein is found the cause of the whole trouble, for the

_præpositus_ is led to believe himself freed from the control of the

abbot because of his equal ordination. Thence arise envying, quarrels,

dissensions, and disturbances; for, the abbot and the _præpositus_ being

opposed to one another, the congregation is divided into factions, to

the peril of their souls. They who ordain them in this way are

responsible for these evils. Accordingly we believe it better, for the

sake of the peace of the monastery, that the abbot rule his congregation

without a _præpositus_, intrusting the management to deans, as we have

already suggested; because where several are employed with equal

authority, no one can become unduly exalted. But sometimes the

circumstances seem to require the services of a _præpositus_, or else

the whole congregation humbly petitions the abbot to appoint one. Then,

if he wishes, he may, with the advice of the brothers, choose one and

ordain him himself. The _præpositus_ shall have charge only of such

affairs as the abbot may intrust to him, doing nothing without his

consent; for his position calls for greater obedience because of the

greater trust committed to him. But the wicked _præpositus_ who acts

presumptuously or refuses obedience to the rule shall be admonished for

his fault at least four times; after that, if he persists in his evil

ways, he shall be subjected to the discipline provided in the rule; and

finally he shall be deposed from his office, and a worthier brother put

in his place. And if he refuses to submit quietly and to take his old

place in the congregation, he shall be cast out of the monastery. But

the abbot should examine his own motives to see that he is not actuated

by envy or jealousy, for he must render account to God for all his acts.

Ch. 66. _The doorkeeper of the monastery._--The door of the monastery

shall be kept by an aged monk, one who is able to perform the duties of

that position wisely and whose age will prevent him from being tempted

to wander outside. He shall have his cell near the door to be always at

hand to answer to those who knock. Everyone who knocks shall receive a

ready response, the doorkeeper welcoming him with thanks to God for his

coming and giving him his blessing. If he needs an assistant he shall be

given the services of one of the younger brothers. If possible, the

monastery should contain within its walls everything necessary to the

life and the labors of the monks, such as wells, a mill, bake-oven,

gardens, etc., so that they shall have no excuse for going outside.

This rule shall be read often before the whole congregation, that no

brother may be able to plead ignorance as an excuse for his sin.{120}

{120} From this last sentence it is thought that this was at one time

the end of the rule, and that all the chapters which follow were added

at a later date.

Ch. 67. _Brothers who are sent on errands._--Those who are about to

leave the monastery on errands, shall ask for the prayers of the abbot

and the whole congregation while they are away; and this petition shall

be added to the last prayer at every service during their absence.

Likewise, at the end of every service on the day when they return, they

shall prostrate themselves on the floor of the oratory and ask all the

brothers to pray for them, because of the sins which they may have

committed while out on the road, sins of seeing or of hearing or of

speech. And no one of them shall venture to relate to the others

anything that he saw or heard while out in the world, for herein lies

the greatest danger of worldly contamination. If anyone shall do this he

shall be disciplined according to the rule. Those who wander outside of

the monastery without the permission of the abbot or go anywhere or do

anything at all contrary to his commands shall also be punished.

Ch. 68. _Impossible commands._--If a brother is commanded by his

superior to do difficult or impossible things, he shall receive the

command humbly and do his best to obey it; and if he finds it beyond

human strength, he shall explain to the one in authority why it cannot

be done, but he shall do this humbly and at an opportune time, not

boldly as if resisting or contradicting his authority. But if after this

explanation the superior still persists in his demands, he shall do his

best to carry them out, believing that they are meant for his own good,

and relying upon the aid of God, to whom all things are possible.

Ch. 69. _No one shall defend another in the monastery._--No monk shall

presume to come to the defence of another who has been reprimanded by

his superior, even if the two are bound by the closest ties of

relationship, for such actions give rise to the evils of insubordination

and breach of discipline. If anyone violates this rule, he shall be

severely punished.

Ch. 70. _Monks shall not strike one another._--Monks should avoid

especially the sin of presumption. Therefore, we forbid anyone to

excommunicate or to strike his brother, unless by the authority directly

given him by the abbot. When sinners are to be punished it shall be done

before the whole congregation, for the example to the rest. Children and

youths under fifteen years shall be subject to the discipline and

control of all the brothers, but this, too, shall be exercised in reason

and moderation. Any brother who of his own authority shall venture to

strike one over that age, or who shall abuse the children unreasonably,

shall be punished according to the rule; for it is written: "Do not unto

others as ye would not that they should do unto you."

Ch. 71. _Monks are mutually to obey one another._--Not only should the

monks obey the abbot; they should also obey one another, for obedience

is one of the chief means of grace. The commands of the abbot and of the

other officials shall always have precedence over those of any persons

not in authority, but next to them the younger brothers should give

loving and zealous obedience to the commands of their elders. If anyone

refuses to do this, resisting the commands of a superior, he shall be

corrected for his fault. Whenever a brother has been reprimanded by his

abbot or by any superior for a fault of any sort, or knows that he has

offended such a one, he shall immediately make amends, falling at the

feet of the offended, and remaining there until he has received his

forgiveness and blessing. And the one who refuses to humble himself in

this way shall be punished with blows, being even cast out of the

monastery if he persists in his stubbornness.

Ch. 72. _The good zeal which monks should have._--There are two kinds of

zeal: one that leads away from God to destruction, and one that leads to

God and eternal life. Now these are the features of that good zeal which

monks should cultivate: to honor one another; to bear with one another's

infirmities, whether of body or mind; to vie with one another in showing

mutual obedience; to seek the good of another rather than of oneself; to

show brotherly love one to another; to fear God; to love the abbot

devotedly; and to prefer the love of Christ above everything else. This

is the zeal that leads us to eternal life.

Ch. 73. _This rule does not contain all the measures necessary for

righteousness._--The purpose of this rule is to furnish a guide to the

monastic life. Those who observe it will have at least entered on the

way of salvation and will attain at least some degree of holiness. But

he who aims at the perfect life must study and observe the teachings of

all the holy fathers, who have pointed out in their writings the way of

perfection. For every page and every word of the Bible, both the New and

the Old Testament, is a perfect rule for this earthly life; and every

work of the holy catholic fathers teaches us how we may direct our steps

to God. The Collations, the Institutes, the Lives of the Saints, and the

rule of our father, St. Basil, all serve as valuable instructions for

monks who desire to live rightly and to obey the will of God. Their

examples and their teachings should make us ashamed of our sloth, our

evil lives, and our negligence. Thou who art striving to reach the

heavenly land, first perfect thyself with the aid of Christ in this

little rule, which is but the beginning of holiness, and then thou mayst

under the favor of God advance to higher grades of virtue and knowledge

through the teaching of these greater works. AMEN.

252. Oath of the Benedictines.

Jaffé, IV, p. 365.

The following documents, nos. 252-264, are examples of the various vows,

letters, and other documents mentioned in the rule. As the titles

explain their character, no further word of introduction seems

necessary.

The promise of the monks to obey the rule of St. Benedict.

I, (name), in the holy monastery of the blessed martyr and confessor,

(name), in the presence of God and his holy angels, and of our abbot,

(name), promise in the name of God that I will live all the days of my

life from now henceforth in this holy monastery in accordance with the

rule of St. Benedict and that I will obey whatever is commanded of me.

I, (name), have made this promise and written it with my own hand and

signed it in the presence of witnesses.

253. Monk's Vow.

Migne, 66, col. 820.

I, brother Gerald, in the presence of abbot Gerald and the other

brothers, promise steadfastness in this monastery according to the rule

of St. Benedict and the precepts of Sts. Peter and Paul; and I hereby

surrender all my possessions to this monastery, built in the honor of

St. Peter and governed by the abbot Gerald.

254. Monk's Vow.

Migne, 66, col. 820.

I, brother (name), a humble monk of the monastery of St. Denis in

France, in the diocese of Paris, in the name of God, the Virgin Mary,

St. Denis, St. Benedict, and all the saints, and of the abbot of this

monastery, do promise to keep the vows of obedience, chastity, and

poverty. I also promise, in the presence of witnesses, steadfastness and

conversion of life, according to the rules of this monastery and the

traditions of the holy fathers.

255. Monk's Vow.

Migne, 66, col. 820.

I, brother (name), in the presence of the abbot of this Cistercian

monastery built in the honor of the ever blessed Virgin Mary, mother of

God, and in the name of God and all his saints whose relics are kept

here, do hereby promise steadfastness, conversion of life, and

obedience, according to the rule of St. Benedict.

256. Monk's Vow.

Migne, 66, col. 821.

I hereby renounce my parents, my brothers and relatives, my friends, my

possessions and my property, and the vain and empty glory and pleasure

of this world. I also renounce my own will, for the will of God. I

accept all the hardships of the monastic life, and take the vows of

purity, chastity, and poverty, in the hope of heaven; and I promise to

remain a monk in this monastery all the days of my life.

257. The Written Profession of a Monk.

Migne, 66. col. 825.

It was my earnest desire to become a monk, but when I applied for

admission to this monastery, I was told it would not be granted until I

had been tried and proved. So I was at first received only as a guest;

after remaining in that position for several days, I was accepted as a

novice to serve a period of probation. During this period I was under

the charge of one of the older monks. He first explained to me all the

hardships and difficulties of the life of a monk, and after I had

promised steadfastness in these conditions, he said: "If you ever draw

back after giving your solemn promise to obey the rule, you are not fit

for the kingdom of God. You will be driven from the doors of the

monastery in the old garments in which you were first admitted; for as

you put off the world and your worldly garments when you became a monk,

so you shall be made to put them on again to be cast out, remaining

thenceforth a slave of the world to the contempt of all the righteous."

But I took courage, saying with David: "By the words of thy lips, I have

kept me from the paths of the destroyer" [Ps. 17:4], for I knew that if

I shared the sufferings of Christ I should also share his glorious

resurrection. Comforting myself with these thoughts, I promised that I

would keep all these commandments, as I hoped for eternal life. Having

thus convinced the father of my determination, I was accepted as a

novice and made to serve a novitiate of a year, during which time the

rule was read to me three times, each time with the admonition: "This is

the law under which you have expressed your desire to live; if you are

able to obey it, enter; if not, depart a free man." My year of novitiate

being completed and my mind fully made up after this long and careful

deliberation, I now earnestly pray you with tears to receive me into

your congregation. Therefore I promise, as I hope for salvation, with

the aid of God to observe the rule in all things, and to obey the abbot

and my superiors; I become a bondsman to the rule, that I may gain

eternal liberty. From this day forth I will never leave the monastery

nor withdraw my neck from the yoke of this service, which I have

accepted freely and of my own will after a year of deliberation. I

solemnly promise steadfastness (_stabilitas loci_), conversion of life,

and perfect obedience. In witness thereof I have made this promise in

writing, in the name of the saints whose relics are preserved here, and

in the name of the abbot, and I now present it. This document, signed

with my own hand, I now place upon the altar, whence it shall be taken

and kept forever in the archives of the monastery.

258. The Ceremony of Receiving a Monk into the Monastery.

Migne, 66, cols. 829 ff.

After the novice has made his oral profession, the abbot puts on the

robe in which mass is to be said. Then, after the offertory, the abbot

examines the novice as follows:

The abbot asks: "Brother (name), do you renounce the world and all its

vain and empty shows?" The novice replies: "I do."

The abbot: "Do you promise conversion of life?" The novice: "I do."

The abbot: "Do you promise perfect obedience to the rule of St.

Benedict?" The novice: "I do."

The abbot: "And may God give you his aid."

Then the novice, or someone for him, reads his written promise, and

places it first upon his head and then upon the altar. Then he

prostrates himself upon the ground with his arms spread out in the form

of a cross, saying the verse: "Receive me, O Lord," etc. During the

"Gloria patri," the "Kyrie, eleison," the "Pater noster," and the

litany, the novice remains prostrate before the altar, until the end of

the service. And the brothers in the choir shall kneel while the litany

is being said. Then shall be said the prayers for the occasion as

commanded by the fathers. Immediately after the communion and before

these prayers, the new garments, which had been folded and placed before

the altar, shall be blessed, being touched with holy oil and sprinkled

with water which has been blessed by the abbot. After the mass is

finished, the novice, rising from the ground, puts off his old garments

and puts on the robes which have just been blessed, while the abbot

recites: "Exuat te Dominus," etc. Then the abbot and after him all the

brothers in turn give the new member the kiss of peace. He shall keep

perfect silence for three days after this, going about with his head

covered and receiving the communion every day.

259. Offering of a Child to the Monastery.

Migne, 66, col. 842.

I dedicate this boy, in the name of God and his holy saints, to serve

our Lord Jesus Christ as a monk, and to remain in this holy life all his

days until his final breath.

260. Offering of a Child to the Monastery.

Migne, 66, col. 842.

The dedication of children to the service of God is sanctioned by the

example of Abraham and of many other holy men, as related in the New and

Old Testaments. Therefore, I, (name), now offer in the presence of abbot

(name), this my son, (name), to omnipotent God and to the Virgin Mary,

mother of God, for the salvation of my soul and of the souls of my

parents. I promise for him that he shall follow the monastic life in

this monastery of (name), according to the rule of St. Benedict, and

that from this day forth he shall not withdraw his neck from the yoke of

this service. I promise also that he shall never be tempted to leave by

me or by anyone with my consent.

261. Commendatory Letter.

Migne, 66, col. 859.

To the venerable abbot (name), of the monastery of (name), abbot (name),

of the monastery of (name), sends greeting and the holy kiss of peace.

We present herewith our brother (name), whom we have sent to you with

letters of dismissal and recommendation. We commend him to you and

beseech you to take him into your monastery, because our monastery has

become impoverished through various reverses. (Or this) We dismiss him

from his service in this monastery and free him from his vow of

obedience to us, in order that he may serve the Lord under your rule.

262. Commendatory Letter.

Migne, 66, col. 859.

To the reverend father in Christ; or:

To the pious and illustrious (name); or:

To the abbot (name), abbot (name) sends greeting in the Lord. Know that

our pious brother (name), has earnestly besought us to write a

commendatory letter, recommending him to your care so that he may serve

the Lord under you in your monastery. We have granted his prayer and

given him this letter, by which we free him from his vow of obedience to

us and commend him to you, giving you the right to receive him into your

monastery, if he applies within one month from this date, after which

time this letter shall not be valid. This is to show that he has not

been expelled from our monastery for evil conduct, but has been

permitted to leave us and go to you, on account of his great desire to

serve the Lord under your rule.

263. General Letter.

Migne, 66, col. 859.

To all bishops and other ecclesiastics and to all Christian men: Know ye

that I have given permission to this our brother (name), to live

according to the rule wherever he shall desire, believing it to be for

the advantage of the monastery and the good of his soul.

264. Letter of Dismissal.

Migne, 66, col. 859.

This our brother (name), has desired to dwell in another monastery where

it seems to him he can best serve the Lord and save his own soul. Know

ye, therefore, that we have given him permission by this letter of

dismissal to betake himself thither.

265. The Regular Clergy. Prologue of the Rule of St. Chrodegang, Bishop

of Metz, for His Clergy, _ca._ 744.

Holstenius Codex Regularum, etc., II, p. 96.

We give here only a part of the rule of St. Chrodegang, bishop of Metz,

because it makes clear the purpose for which the rule was composed. It

was for the clergy and not for the monks. The rule itself consists of a

number of paragraphs prescribing in detail the life of the clergy who

were to live together with their bishop. This action of St. Chrodegang

was not altogether new. St. Augustine, bishop of Hippo in Africa, it is

said, had all the clergy of his city live with him in a common house

very much after the fashion of monks in a monastery. His example may

have had some influence, but it was not generally imitated. The

immediate purpose of St. Chrodegang in compelling the clergy of his

diocese to live with him was to reform them. They differed little in

life and morals from the laymen and were no doubt sadly in need of a

reform. They were now deprived of much of their independence. They ate

at a common table, slept in a common dormitory, observed common hours of

prayer and work, and in general lived a "common life." They were

clergymen, not monks, although they lived in nearly all respects as

monks, and their house, or canonry, was conducted quite like a

monastery. They were called by various names, such as regular clergy,

canons regular, regular canons, etc. Other bishops imitated St.

Chrodegang and in time it came to be regarded as the only proper way for

the clergy to live. The Cluniac reforming party supported the idea with

all its power and the regular clergy was soon organized into orders,

chief of which was that of the Premonstratensians, which was established

about 1120.

There were of course many priests whose parishes and churches were so

far from the cathedral that they could not live with their bishop and

continue to perform their parish duties. They lived in the world and

hence were called the "secular clergy." The orders of regular canons

despised them and heaped abuse on them, chiefly because they did not

live according to a rule. The orders of regular canons soon became rich,

and tended to indolence and luxury. They were beset by the same

temptations as the monks, and their history does not differ materially

from that of the monkish orders.

If the authority of the 318 holy fathers [the council of Nicæa, 325] and

of the canons were observed, and the bishops and their clergy were

living in the proper way, it would be quite unnecessary for anyone so

humble and unimportant as we to attempt to say anything about this

matter [that is, the way in which the clergy should live], which has

been so well treated by the holy fathers, or to add anything new to what

they have said. But since the negligence of the bishops as well as of

their clergy is rapidly increasing, a further duty seems incumbent on

us. And we are certainly in great danger unless we do, if not all we

should, at least all we can, to bring our clergy back to the proper way

of living.

After I had been made bishop of Metz [743] and had begun to attend to

the duties of my pastoral office, I discovered that my clergy as well as

the people were living in a most negligent manner. In great sorrow I

began to ask what I ought to do. Relying on divine aid and encouraged by

my spiritually minded brethren, I thought it necessary to make a little

rule for my clergy, by observing which they would be able to refrain

from forbidden things, to put off their vices, and to cease from the

evil practices which they have so long followed. For I thought that if

their minds were once cleared of their vices, it would be easy to teach

them the best and holiest precepts.

265 a. Military-monkish Orders. The Origin of the Templars, 1119.

William of Tyre, bk. xii, chap. 7. Bongars, Gesta Dei per Francos, p.

819 f.

The Middle Age had two ideals, the monk and the soldier. The monk was

the spiritual, the soldier the military hero. The military-monkish

orders, whose members were both monks and soldiers, represent a fusion

of these two ideals. Several other orders were formed in imitation of

the Templars, such as the Hospitallers, soon after 1119; the German

order, 1190; the Sword Brothers, 1202; the order of Bethlehem; the order

of Calatrava, 1158; the order of Alcantara, 1156; and the Cavalleria de

St. Iago de la Spada, 1161. The fact that all these orders arose on the

borderland between Christians and Mohammedans, that is, in Palestine and

in Spain, would indicate their close connection with the spirit of the

crusades.

In the same year [1118-19] certain nobles of knightly rank, devout,

religious, and God-fearing, devoting themselves to the service of

Christ, made their vows to the patriarch [of Jerusalem] and declared

that they wished to live forever in chastity, obedience, and poverty,

according to the rule of regular canons. Chief of these were Hugo de

Payens and Geoffrey of St. Omer. Since they had neither a church nor a

house, the king of Jerusalem gave them a temporary residence in the

palace which stands on the west side of the temple. The canons of the

temple granted them, on certain conditions, the open space around the

aforesaid palace for the erection of their necessary buildings, and the

king, the nobles, the patriarch, and the bishops, each from his own

possessions, gave them lands for their support. The patriarch and

bishops ordered that for the forgiveness of their sins their first vow

should be to protect the roads and especially the pilgrims against

robbers and marauders. For the first nine years after their order was

founded they wore the ordinary dress of a layman, making use of such

clothing as the people, for the salvation of their souls, gave them. But

in their ninth year a council was held at Troyes [1128] in France at

which were present the archbishops of Rheims and Sens with their

suffragans, the cardinal bishop of Albano, papal legate, and the abbots

of Citeaux, Clairvaux, and Pontigny, and many others. At this council a

rule was established for them, and, at the direction of the pope,

Honorius III, and of the patriarch of Jerusalem, Stephen, white robes

were appointed for their dress. Up to their ninth year they had only

nine members, but then their number began to increase and their

possessions to multiply. Afterward, in the time of Eugene III, in order

that their appearance might be more striking, they all, knights as well

as the other members of a lower grade, who were called serving men,

began to sew crosses of red cloth on their robes. Their order grew with

great rapidity, and now [about 1180] they have 300 knights in their

house, clothed in white mantles, besides the serving men, whose number

is almost infinite. They are said to have immense possessions both here

[in Palestine] and beyond the sea [in Europe]. There is not a province

in the whole Christian world which has not given property to this order,

so that they may be said to have possessions equal to those of kings.

Since they dwelt in a palace at the side of the temple they were called

"Brothers of the army of the temple." For a long time they were

steadfast in their purpose and were true to their vows, but then they

forgot their humility, which is the guardian of all virtues, and

rebelled against the patriarch of Jerusalem who had assisted in the

establishment of their order and had given them their first lands, and

refused him the obedience which their predecessors had shown him. They

also made themselves very obnoxious to the churches by seizing their

tithes and first-fruits and plundering their possessions.

266. Anastasius IV Grants Privileges to the Knights of St. John

(Hospitallers), 1154.

Migne, 188, cols. 1078 ff.

... In accordance with your request, and following the example of our

predecessors of blessed memory, Innocent [II, 1130-43], Celestine [II,

1143-44], Lucius [II, 1144-45], and Eugene [III, 1145-53], we take under

the protection of St. Peter and of the apostolic see your hospital and

house in Jerusalem, and all the persons and possessions belonging

thereto. And we decree and command that all your goods and possessions,

present and future, which are used for supplying the needs of the

pilgrims and of the poor, whether in Jerusalem or in other churches or

cities, from whatever source they may be acquired, shall remain

unmolested in the hands of you and of your successors. You shall have

the right to build houses and churches and lay out cemeteries on

whatever lands may be given to your house in Jerusalem, provided that no

damage is thereby done to neighboring monasteries and religious houses

which already exist. And you may build chapels and lay out cemeteries

for the use of pilgrims on whatever lands you may acquire. We further

decree that your tax collectors shall be under the protection of St.

Peter and of us, and wherever they may be no one shall dare attack them.

We decree that if any member of your fraternity dies in a territory

which is under the interdict, he shall not be denied a Christian burial

unless he has been excommunicated by name. If any of your members, when

sent out as tax collectors, come to a city, fortress, or village, which

is under the interdict, they may, once a year, open the churches in such

a place and hold divine services in them.

Since all your possessions should be used only to supply the needs of

the pilgrims and of the poor, we decree that no one, either lay or

cleric, shall presume to levy tithes on the income which you receive

from lands cultivated at your own expense. No bishop shall have the

right to pronounce the sentence of interdict, suspension, or

excommunication in your churches. If a general interdict is put on those

lands in which you are living, you shall have the right to hold divine

services in your churches, provided that all those who are

excommunicated by name be excluded, the doors of the churches closed,

and no bells rung. In order that nothing may be lacking for the care and

salvation of your souls and that you may have the advantages and

blessings of the sacraments and divine services, we grant you the

privilege of receiving into your mother house [at Jerusalem], as well as

into all your dependent houses, all the clergy and priests who may ask

for admission, provided that you first inquire into their character and

ordination, and, secondly, that they are not already members of some

other order. Even though their bishops do not give their consent, you

have, nevertheless, our consent to receive all such clergy, and they

shall not be subject to anyone outside of your order except the bishop

of Rome. You may receive laymen, provided that they are freemen, into

your order to assist in caring for the poor. No man who has been

received into your order, having taken its vows and assumed its dress,

shall ever be permitted to desert and go back to the world. Nor shall

any member be permitted to lay aside the dress of the order and go into

another order or to any other place without the permission of the

brothers and of the master of the order. No person, whether lay or

cleric, shall have the right to receive and harbor any such deserters.

You shall have your altars and churches consecrated, your clergy

ordained, and your other ecclesiastical matters attended to by the

bishop of the diocese [in which you may happen to be], provided that he

is in the favor and communion of the Roman church, and he shall not wish

to charge you anything for these services. Otherwise, you may secure the

services of any catholic bishop. When you, who are now the master of the

order, die, the brothers shall have the right to elect your successor.

We confirm all the possessions which the order has, or may acquire, on

both sides of the sea [that is, in Asia and in Europe]....

In 1162, Alexander III granted the same privileges to the Templars.

267. Innocent III Orders the Bishops of France to Guard against Simony

in the Monasteries, 1211.

Migne, 217, col. 198.

In spite of numerous reforms the character of the monks had declined.

The hard and strenuous life of the early monks had given way to one of

luxury and comfort. Men were no longer impelled to seek admission to the

monasteries by the same irresistible religious impulse which in the

earlier centuries had filled the monasteries to overflowing and made the

monks models of piety. The monasteries had become rich and offered a

life of ease to all who should enter them. The monks became aristocratic

and mercenary, refusing to receive applicants who could not pay a

considerable sum of money. In spite of the fact that monasteries were

generally exempt from the control of the local bishop, and directly

under the pope, Innocent III empowers the French bishops to interfere in

the monasteries to correct this abuse.

Innocent ... to his venerable brothers, the archbishops and bishops in

France, greeting and apostolic benediction. We have often heard from

many persons that the damnable custom, or rather abuse, which has

already been condemned, has grown to such a degree in the monasteries,

nunneries, and other religious houses in France that no new member is

received into them except on the payment of money, so that all become

guilty of simony. Lest we should seem to favor this sin by paying no

heed to these complaints which have so often been made, we command you

by this writing each one to visit all the monasteries in his diocese

once a year and to forbid them to receive anyone on the payment of

money, and we order you to repeat this prohibition in your synods. In

regard to those who may disobey this prohibition, you may inflict on

them whatever punishment you may think best, granting them no right of

appeal.

268. Innocent III Grants the Use of the Mitre to the Abbot of

Marseilles, 1204.

Migne, 217, col. 132.

The mitre was the headdress which bishops wore on important occasions.

Like the pallium it was conferred on them by the pope and symbolized

their high spiritual authority. Occasionally the pope granted its use to

some abbot whom he wished especially to honor. Hence we have the

expression, "a mitred abbot."

Innocent etc. ... to the abbot of Marseilles.... Because your monastery

has always kept the true faith and been ardently devoted to the Roman

church we have thought that we ought to honor you personally in every

way possible. In order therefore that you may be more zealously devoted

to your divine duties, we have determined to grant you the use of the

mitre.

269. The Friars. The Rule of St. Francis, 1223.

Bullarium Romanum, III, i, 229 ff.

The monk deserted the world and went into a monastery to save his own

soul. The world was left to look after its own salvation. St. Francis

intended that the friars should save their souls by devoting themselves

to the service of others. They were to spend their time in good works,

caring for the sick and miserable, acting as missionaries to the

heathen, preaching, comforting, and inciting to holy living. They were

to be "brothers" to everybody, rendering to each one whatever service

they might see to be necessary or helpful. Like Christ, they were to go

about doing good (Acts 10: 38). St. Francis was possessed with the idea

of imitating Christ in all things, but especially in his service to

others and in his poverty. He took literally the saying of Christ: "The

foxes have holes, and the birds of the air have nests; but the Son of

man hath not where to lay his head" (Matt. 8:20); and so he wished that

his order should not have monasteries or houses of any kind. Poverty is

holy. The brothers should spend all their time on the road, stopping

only where they might find some service to be rendered. They were to be

dependent on charity for everything, even for a place to sleep. The

practice of poverty was in itself meritorious, and the greater the

poverty of his brothers, the greater their merit. But this degree of

poverty was soon found to be unattainable. Before the death of St.

Francis (1226) the order had begun to amass property.

The first rule of St. Francis was written about 1210. It was probably

composed chiefly of quotations from the gospels. The second rule was

written perhaps about 1217, the third in 1221, and the fourth in 1223.

The first two are lost. The third is preserved in three accounts, which

differ slightly from each other. The fourth, which is given here, was

confirmed by Honorius III in 1223. The testament of St. Francis is in

many respects more important than the rule itself, because it reveals

more clearly his character and ideas.

From the rule it is easy to determine the organization of the order. The

general minister was the head of the whole order. The provincial

ministers were each at the head of a province. In each province there

were guardians who, for the most part, were at the head of a house or

monastery.

About the same time, St. Dominic, a Spaniard, established the order of

Preaching Friars, or Dominicans, to combat the rising heresies of the

day. These two orders mutually influenced each other in many ways. They

were also rivals in most things, especially in preaching and learning.

The Dominicans were intrusted with the suppression of heresy. The Friars

completely overshadowed all other orders during the thirteenth and

fourteenth centuries.

1. This is the rule and life of the Minor Brothers, namely, to observe

the holy gospel of our Lord Jesus Christ by living in obedience, in

poverty, and in chastity. Brother Francis promises obedience and

reverence to pope Honorius and to his successors who shall be

canonically elected, and to the Roman Church. The other brothers are

bound to obey brother Francis, and his successors.

2. If any, wishing to adopt this life, come to our brothers [to ask

admission], they shall be sent to the provincial ministers, who alone

have the right to receive others into the order. The provincial

ministers shall carefully examine them in the catholic faith and the

sacraments of the church. And if they believe all these and faithfully

confess them and promise to observe them to the end of life, and if they

have no wives, or if they have wives, and the wives have either already

entered a monastery, or have received permission to do so, and they have

already taken the vow of chastity with the permission of the bishop of

the diocese [in which they live], and their wives are of such an age

that no suspicion can rise against them, let the provincial ministers

repeat to them the word of the holy gospel, to go and sell all their

goods and give to the poor [Matt. 19:21]. But if they are not able to do

so, their good will is sufficient for them. And the brothers and

provincial ministers shall not be solicitous about the temporal

possessions of those who wish to enter the order; but let them do with

their possessions whatever the Lord may put into their minds to do.

Nevertheless, if they ask the advice of the brothers, the provincial

ministers may send them to God-fearing men, at whose advice they may

give their possessions to the poor. Then the ministers shall give them

the dress of a novice, namely: two robes without a hood, a girdle,

trousers, a hood with a cape reaching to the girdle. But the ministers

may add to these if they think it necessary. After the year of probation

is ended they shall be received into obedience [that is, into the

order], by promising to observe this rule and life forever. And

according to the command of the pope they shall never be permitted to

leave the order and give up this life and form of religion. For

according to the holy gospel no one who puts his hand to the plough and

looks back is fit for the kingdom of God [Luke 9:62]. And after they

have promised obedience, those who wish may have one robe with a hood

and one without a hood. Those who must may wear shoes, and all the

brothers shall wear common clothes, and they shall have God's blessing

if they patch them with coarse cloth and pieces of other kinds of cloth.

But I warn and exhort them not to despise nor judge other men who wear

fine and gay clothing, and have delicious foods and drinks. But rather

let each one judge and despise himself.

3. The clerical brothers shall perform the divine office according to

the rite of the holy Roman church, except the psalter, from which they

may have breviaries. The lay brothers shall say 24 Paternosters at

matins, 5 at lauds, 7 each at primes, terces, sexts, and nones, 12 at

vespers, 7 at completorium, and prayers for the dead. And they shall

fast from All Saints' day [November 1] to Christmas. They may observe or

not, as they choose, the holy Lent which begins at epiphany [January 6]

and lasts for 40 days, and which our Lord consecrated by his holy fasts.

Those who keep it shall be blessed of the Lord, but those who do not

wish to keep it are not bound to do so. But they shall all observe the

other Lent [that is, from Ash-Wednesday to Easter]. The rest of the time

the brothers are bound to fast only on Fridays. But in times of manifest

necessity they shall not fast. But I counsel, warn, and exhort my

brothers in the Lord Jesus Christ that when they go out into the world

they shall not be quarrelsome or contentious, nor judge others. But they

shall be gentle, peaceable, and kind, mild and humble, and virtuous in

speech, as is becoming to all. They shall not ride on horseback unless

compelled by manifest necessity or infirmity to do so. When they enter a

house they shall say, "Peace be to this house." According to the holy

gospel, they may eat of whatever food is set before them.

4. I strictly forbid all the brothers to accept money or property either

in person or through another. Nevertheless, for the needs of the sick,

and for clothing the other brothers, the ministers and guardians may, as

they see that necessity requires, provide through spiritual friends,

according to the locality, season, and the degree of cold which may be

expected in the region where they live. But, as has been said, they

shall never receive money or property.

5. Those brothers to whom the Lord has given the ability to work shall

work faithfully and devotedly, so that idleness, which is the enemy of

the soul, may be excluded and not extinguish the spirit of prayer and

devotion to which all temporal things should be subservient. As the

price of their labors they may receive things that are necessary for

themselves and the brothers, but not money or property. And they shall

humbly receive what is given them, as is becoming to the servants of God

and to those who practise the most holy poverty.

6. The brothers shall have nothing of their own, neither house, nor

land, nor anything, but as pilgrims and strangers in this world, serving

the Lord in poverty and humility, let them confidently go asking alms.

Nor let them be ashamed of this, for the Lord made himself poor for us

in this world. This is that highest pitch of poverty which has made you,

my dearest brothers, heirs and kings of the kingdom of heaven, which has

made you poor in goods, and exalted you in virtues. Let this be your

portion, which leads into the land of the living. Cling wholly to this,

my most beloved brothers, and you shall wish to have in this world

nothing else than the name of the Lord Jesus Christ. And wherever they

are, if they find brothers, let them show themselves to be of the same

household, and each one may securely make known to the other his need.

For if a mother loves and nourishes her child, how much more diligently

should one nourish and love one's spiritual brother? And if any of them

fall ill, the other brothers should serve them as they would wish to be

served.

7. If any brother is tempted by the devil and commits a mortal sin, he

should go as quickly as possible to the provincial minister, as the

brothers have determined that recourse shall be had to the provincial

ministers for such sins. If the provincial minister is a priest, he

shall mercifully prescribe the penance for him. If he is not a priest,

he shall, as may seem best to him, have some priest of the order

prescribe the penance. And they shall guard against being angry or

irritated about it, because anger and irritation hinder love in

themselves and in others.

8. All the brothers must have one of their number as their general

minister and servant of the whole brotherhood, and they must obey him.

At his death the provincial ministers and guardians shall elect his

successor at the chapter held at Pentecost, at which time all the

provincial ministers must always come together at whatever place the

general minister may order. And this chapter must be held once every

three years, or more or less frequently, as the general minister may

think best. And if at any time it shall be clear to the provincial

ministers and guardians that the general minister is not able to perform

the duties of his office and does not serve the best interests of the

brothers, the aforesaid brothers, to whom the right of election is

given, must, in the name of the Lord, elect another as general minister.

After the chapter at Pentecost, the provincial ministers and guardians

may, each in his own province, if it seems best to them, once in the

same year, convoke the brothers to a provincial chapter.

9. If a bishop forbids the brothers to preach in his diocese, they shall

obey him. And no brother shall preach to the people unless the general

minister of the brotherhood has examined and approved him and given him

the right to preach. I also warn the brothers that in their sermons

their words shall be chaste and well chosen for the profit and

edification of the people. They shall speak to them of vices and

virtues, punishment and glory, with brevity of speech, because the Lord

made the word shortened over the earth [Rom. 9:28].

10. The ministers and servants shall visit and admonish their brothers

and humbly and lovingly correct them. They shall not put any command

upon them that would be against their soul and this rule. And the

brothers who are subject must remember that for God's sake they have

given up their own wills. Wherefore I command them to obey their

ministers in all the things which they have promised the Lord to observe

and which shall not be contrary to their souls and this rule. And

whenever brothers know and recognize that they cannot observe this rule,

let them go to their ministers, and the ministers shall lovingly and

kindly receive them and treat them in such a way that the brothers may

speak to them freely and treat them as lords speak to, and treat, their

servants. For the ministers ought to be the servants of all the

brothers. I warn and exhort the brothers in the Lord Jesus Christ to

guard against all arrogance, pride, envy, avarice, care, and solicitude

for this world, detraction, and murmuring. And those who cannot read

need not be anxious to learn. But above all things let them desire to

have the spirit of the Lord and his holy works, to pray always to God

with a pure heart, and to have humility, and patience in persecution and

in infirmity, and to love those who persecute us and reproach us and

blame us. For the Lord says, "Love your enemies, and pray for those who

persecute and speak evil of you" [cf. Matt. 5:44]. "Blessed are they who

suffer persecution for righteousness' sake, for theirs is the kingdom of

heaven" [Matt. 5:10]. He that endureth to the end shall be saved [Matt.

10:22].

11. I strictly forbid all the brothers to have any association or

conversation with women that may cause suspicion. And let them not enter

nunneries, except those which the pope has given them special permission

to enter. Let them not be intimate friends of men or women, lest on this

account scandal arise among the brothers or about brothers.

12. If any of the brothers shall be divinely inspired to go among

Saracens and other infidels they must get the permission to go from

their provincial minister, who shall give his consent only to those who

he sees are suitable to be sent. In addition, I command the ministers to

ask the pope to assign them a cardinal of the holy Roman church, who

shall be the guide, protector, and corrector of the brotherhood, in

order that, being always in subjection and at the feet of the holy

church, and steadfast in the catholic faith, they may observe poverty,

humility, and the holy gospel of our Lord Jesus Christ, as we have

firmly promised to do. Let no man dare act contrary to this

confirmation. If anyone should, etc.

270. The Testament of St. Francis, 1220.

Bullarium Romanum, III, i, pp. 231 ff

1. While I was still in my sins, the Lord enabled me to begin to do

penance in the following manner: It seemed to me bitterly unpleasant to

see lepers, but the Lord led me among them and gave me pity for them.

And when I left them, that which had been bitter to me was turned into

sweetness of soul and body. And a short time afterward I left the world

[that is, began the religious life].

2. And the Lord gave me such faith in churches that I knelt in

simplicity and said, "We adore thee, most holy Lord Jesus Christ, and

all thy churches which are in the world, and we bless thee because thou

hast redeemed the world through thy holy cross."

3. Afterward the Lord gave, and still gives me, such faith in priests

who live according to the form of the holy Roman church, because of

their clerical character, that if they should persecute me I would still

have recourse to them. And if I were as wise as Solomon and should find

a poor priest in this world, I would not preach against his will in his

church. And I wish to fear, love, and honor all priests as my lords. I

am unwilling to think of sins in them, because I discern in them the Son

of God, and they are my lords. And on this account, I wish to perceive

in this world nothing of the most high Son of God except his most holy

body and his most holy blood which they [the priests] receive in the

sacraments, and they alone administer to others.

4. And these most holy mysteries I wish to honor and venerate above all

things, and to put them up in honorable places.

5. And his most holy names and words, wherever I shall find them, in

improper places, I wish to collect, and I ask that they be collected and

put up in honorable places.

6. We ought to honor and venerate all theologians, who minister to us

the divine word, as those who minister to us the spirit of life.

7. And afterward the Lord gave me brothers [that is, followers], and no

one showed me what I ought to do, but the Lord himself revealed to me

that I ought to live according to the form of the holy gospel, and I

caused it to be written in a few simple words.

8. And the pope confirmed the rule. And those who came to adopt this

life gave all they had to the poor. And we were content with one robe,

mended within and without, and those who wished had a girdle and

trousers.

9. We said the office as other clergymen, the laymen said Paternosters,

and we gladly remained in the churches and we were simple and obedient.

10. And I labored with my hands, and I wish to labor. And I wish all my

brothers to engage in some honest work. And those who do not know how,

shall learn; not because of the desire to receive wages for their labor,

but to set a good example and to escape idleness.

11. And when the wages for our labors are not given us, let us go to the

table of the Lord and ask alms from door to door.

12. The Lord revealed to me this salutation that we should use it: "May

the Lord give thee peace."

13. The brothers shall guard against receiving the churches and

dwellings which are built for us, unless, as becomes the holy poverty

which we have promised to observe in our rule, they always live there as

pilgrims and strangers.

14. By their oath of obedience I firmly forbid the brothers, wherever

they are, to ask for a letter from the papal court, either themselves or

through another, in order to secure a church or any position, either in

the hope of securing a place to preach, or because of persecution which

they may suffer. But wherever they shall not be received, they shall

flee to another place to do penance with the blessing of the Lord.

15. And I earnestly wish to obey the general minister of this

brotherhood, and that guardian whom he may put over me. And I wish to be

so entirely in his hands and so subject to his control that I cannot go,

or do anything, contrary to his will, because he is my lord.

16. And although I am simple and infirm, I wish always to have a

clergyman who may perform the office for me as is contained in the rule.

And all other brothers are bound by their oaths to obey the guardians,

and perform the office according to the rule.

17. And if any do not perform the office according to the rule, but wish

to change it in some way, or if there are any who are not catholic, all

the brothers are bound by their oath of obedience to report all such,

wherever they may find them, to the nearest guardian. And the guardian

must watch them night and day, as a man in chains, so that they cannot

escape, until he delivers them into the hands of the general minister.

And the general minister shall send them with brothers who shall guard

them night and day, as a man in chains, until they deliver them to the

cardinal bishop of Ostia, who is the protector and corrector of this

brotherhood.

18. And the brothers shall not say that this is another rule, because it

is only a reminder, an admonition, an exhortation, and my testament,

which I, your poor brother, Franciscus, make for you, my dear brothers,

that we wholly observe the rule which we have promised to the Lord.

19. And the general minister and all the other ministers and guardians

are bound by their oath of obedience not to add to, or take from, these

words. But they shall always have this writing in addition to the rule,

and in all the chapters when they read the rule they shall also read

this. I strictly forbid all the brothers, clerical and lay, to put

glosses [explanations] into the rule or this testament in order to

change the simple meaning of their words. But as the Lord enabled me to

say and to write the rule and these words simply and plainly, so you

shall understand them simply and plainly and without gloss. And with

holy works you shall observe them to the end.

20. And whoever shall observe them shall be filled in heaven with the

blessing of the most high heavenly Father, and in the earth he shall be

filled with the benedictions of His Son, with the most holy Spirit, the

Paraclete, and with all the virtues of heaven and of all the saints. And

I, your poor brother and servant, Franciscus, as far as I can, confirm

to you, within and without, that most holy benediction. Amen.

271. Innocent IV Grants the Friars Permission to Ride on Horseback when

Travelling in the Service of the King of England, 1250.

Migne, 217, col. 109.

Innocent [IV], servant of the servants of God, to his most beloved son

in Christ [Henry III], king of England, sends greeting and apostolic

benediction. Although all Dominicans and Franciscans are forbidden to

ride on horseback we gladly give assent to your prayers and grant those

friars, both Dominican and Franciscan, whom you may wish to take with

you on your journey over sea, our full and free permission to ride on

horseback whenever, on account of the exigencies of the journey, you may

wish them to do so.

272. Alexander IV Condemns the Attacks made on the Friars because of

Their Idleness and Begging, 1256.

Denzinger, p. 131.

The Friars soon became the favorites of the popes, who gave them almost

unlimited concessions and privileges. By these privileges the authority

of the Friars was made far greater than that of the parish priest.

Before long the parish clergy complained that their authority was

weakened and undermined by the Friars. The Friars despised the parish

clergy, who in turn hated the Friars and resented their interference in

the local affairs of the parish. The Friars generally were more lenient

confessors and had more liberal indulgences, and hence the parish priest

soon saw his parishioners deserting him and flocking to the Friars. This

meant not only a diminution of his authority and influence in his own

parish, but also a reduction in his income. He complained also that he

could not maintain strict discipline and holy living in his parish

because his people found it easy to secure light penance and large

indulgences from the Friars. A long and bitter struggle ensued between

them. The two following documents illustrate the criticisms which the

secular clergy made on the Friars. It will be observed that in both

cases the pope condemns these criticisms.

In 1256 Alexander IV condemned the following sentiments as errors: That

the Friars, both Dominicans and Franciscans, are not in the way to be

saved. Their begging and poverty are neither meritorious nor able to

secure their salvation, because, if they are strong, they ought to work

with their hands and not remain idle in the hope of securing aid from

others. And that they should not have the permission of the pope or

bishops to preach and to hear confession, because by this great harm is

done to the parish clergy.

273. John XXII Condemns the Theses of John of Poilly in which He

Attacked the Friars, 1320.

Denzinger, p. 140.

John of Poilly, a professor of Theology, attacked the Friars and set

forth the following theses, which were condemned as erroneous by John

XXII, 1320:

1. That all those who confess their sins to Friars who have only a

general licence to hear confession are bound to confess the same sins

again to their own priest. 2. That so long as the edict "Omnis utriusque

sexus" stands, which was enacted in a general council, the pope himself

is not able to release parishioners from the duty of confessing their

sins once a year to their own priest, that is, their parish priest. Nay,

more, not even God himself can do this, because it involves a

contradiction. 3. That the pope has no authority to grant a general

licence to hear confession.{121}

{121} The parish priest received a licence to hear confession only in

his own parish, while the Friars received a general licence to hear

confession everywhere. The decree "Omnis utriusque sexus" (All persons

of both sexes) is the twenty-first chapter of the decrees of the Lateran

council of 1215, and concerns the duty of making confession. According

to its terms every Christian must confess at least once a year to his

own parish priest. If he wished to confess to some other priest, he had

first to secure the permission of his parish priest to do so.

IX. THE CRUSADES

The following selections are meant to illustrate briefly (1) the

religious value attaching to crusading, nos. 274-277; (2) the immediate

origin of the crusading movement, nos. 278-280; (3) the disorders and

excesses attending the first crusade, nos. 282, 283; (4) the crusade of

Frederic Barbarossa, no. 285; (5) the activity of the popes in fostering

the crusades, the special inducements offered by them to crusaders,

etc., nos. 284, 287, 288; (6) the commercial interests of the Italian

cities, nos. 286, 288.

274. The Meritorious Character of Martyrdom. Origen, Exhortation to

Martyrdom, 235 A.D., Chaps. 30 and 50. (Greek.)

Edited by Paul Koetschau, I, pp. 26 f and 46.

The chief inducement which the church at first offered crusaders was the

remission of their sins. To lose one's life in fighting against pagans

and infidels, or even to wage war on them, was regarded as closely akin

to martyrdom, and therefore as possessing the power to atone for sins.

Cf. nos. 274-277. As the interest in the crusades declined, the church

found it necessary to offer still other inducements, chiefly of a

secular character. The student should compare the later documents with

the earlier in order to see what new inducements were offered.

Ch. 30. But we must remember that we have sinned and that there is no

forgiveness of sins without baptism, and that the gospel does not permit

us to be baptized a second time with water and the spirit for the

forgiveness of sins, and that therefore the baptism of martyrdom is

given us. For thus it has been called, as may clearly be implied from

the passage, "Can ye drink of the cup that I drink of? and be baptized

with the baptism that I am baptized with?" [Mark 10:38]. And in another

place it is said, "But I have a baptism to be baptized with; and how am

I straitened till it be accomplished!" [Luke 12:50]. For be sure that

just as the sacrifice of the Saviour was for the whole world, so the

baptism by martyrdom is for the service of many who are thereby cleansed

[of their sins]. For as those sitting near the altar according to the

law of Moses minister forgiveness of sins to others through the blood of

bulls and goats [Heb. 9:13], so the souls of those who have suffered

martyrdom are now near the altar [in heaven] for a particular purpose

and grant forgiveness of sins to those who pray. And at the same time we

know that just as the high priest, Jesus Christ, offered himself as a

sacrifice, so the priests [that is, the martyrs], of whom he is the high

priest, offer themselves as a sacrifice, and on account of this

sacrifice [which they make], they have a right to be at the altar [in

heaven].

Ch. 50. Just as we were redeemed with the precious blood of Christ [1

Peter 1:19], who received the name which is above every name [Phil.

2:9], so by the precious blood of the martyrs will others be redeemed.

275. Origen, Commentary on Numbers, Homily X, 2. (Greek.)

I fear therefore that now since there are no more martyrs and the saints

are not offered up as sacrifices [that is, as martyrs], we are not

securing the remission of our sins, and that the devil, knowing that

sins are forgiven by the suffering of martyrs, does not wish to stir up

the heathen to persecute us.

276. Forgiveness of Sins for Those who Die in Battle with the Heathen.

Leo IV (847-55) to the Army of the Franks.

Migne, 115, cols. 656, 657; and 161, col. 720.

Now we hope that none of you will be slain, but we wish you to know that

the kingdom of heaven will be given as a reward to those who shall be

killed in this war. For the Omnipotent knows that they lost their lives

fighting for the truth of the faith, for the preservation of their

country, and the defence of Christians. And therefore God will give them

the reward which we have named.

277. Indulgence for Fighting Heathen, 878.

Migne, 126, col. 816.

John II to the bishops in the realm of Louis II [the Stammerer]. You

have modestly expressed a desire to know whether those who have recently

died in war, fighting in defence of the church of God and for the

preservation of the Christian religion and of the state, or those who

may in the future fall in the same cause, may obtain indulgence for

their sins. We confidently reply that those who, out of love to the

Christian religion, shall die in battle fighting bravely against pagans

or unbelievers, shall receive eternal life. For the Lord has said

through his prophet: "In whatever hour a sinner shall be converted, I

will remember his sins no longer." By the intercession of St. Peter, who

has the power of binding and loosing in heaven and on the earth, we

absolve, as far as is permissible, all such and commend them by our

prayers to the Lord.

278. Gregory VII Calls for a Crusade, 1074.

Migne, 148, col. 329.

Gregory VII barely missed the honor of having begun the crusading

movement. His plan is clear from the following letter. The situation in

1095 was not materially different from that in 1074, and it is probable

that Urban II, when he called for a crusade, had nothing more in mind

than Gregory VII had when he wrote this letter. Gregory was unable to

carry out his plans because he became involved in the struggle with

Henry IV.

Gregory, bishop, servant of the servants of God, to all who are willing

to defend the Christian faith, greeting and apostolic benediction.