Cap. XLIX
DE OBSERVATIONE QUADRAGESIMAE

[Ms P, fol. 133r - Paulus Diaconus -
Ps.-Basil: Ms K¹, fol. 137r; Ms E¹, fol. 150v; Ms. E², fol. 228v]

Ch. 49
ON THE OBSERVATION OF LENT

Translated by: Bruce Venarde and Albrecht Diem

Superius enim dixit distributionem temporum et dixerat [cf. Regula Benedicti, c. 48] etiam de Quadragesima semel et bis: ideo consequens fuit, ut statim subjungeret de Quadragesimae observatione.

Above Benedict talks about the distribution of seasons [cf. Regula Benedicti, c. 48] and actually mentioned Lent once or twice; therefore it followed that he would immediately add commentary concerning the observation of Lent.

Sciendum est enim, quia Quadragesima, a quadragenario numero nuncupatur; nam XL diebus jejunavit Moyses, similiter Elias et Dominus XL diebus jejunavit et ideo sacratus est numerus. Quadragesima enim, quamquam a quadragenario numero trahat originem, tamen aliter intelligitur Quadragesima, i. e. temperantia sive abstinentia.

It must be known that Lent [Quadragesima] takes its name from the number forty [quadragenario]: for Moses fasted forty days, and likewise Elijah and the Lord fasted forty days and therefore the number is sacred. Lent, although it takes its origin from the number forty, nonetheless can be understood otherwise, i.e., as temperance or abstinence.

Et est sensus, cum dicit: ₁Licet omni tempore vita monachi Quadragesimae debet observationem, habere, ₂tamen, quia paucorum est ista virtus, ideo suademus, istis diebus Quadragesimae vitam suam omni puritate custodire.

This is the sense when he says ₁Although the life of a monk should observe Lent at all times, ₂nevertheless because few have that virtue, we urge that in these days of Lent they keep watch over their lives with all purity.

Quamvis enim omni tempore temperate et abstinenter debet vivere monachus, tamen quia paucorum est ista virtus, ideo suademus illis diebus Quadragesimae, vitam suam omni puritate custodire.

Although a monk ought to live temperately and abstinently at all times, because few have that virtue, we urge that in these days of Lent they keep watch over their lives with all purity.

Numerus enim Quadragesimae conflictum praesentis ecclesiae cum [page 490] hoste significat, quia sancta ecclesia per quatuor mundi partes divisa cum decalogo contra hostem pugnat, et cetera alia, quae ad hunc sensum videntur attinere.

The number of Lent signifies the conflict of the visible Church with [page 490] the devil, because the Holy Church fights with the Ten Commandments against the devil in the four corners of the world – but there seem other matters to be pertinent.¹

Ait enim: Licet omni tempore vita monachi quadragesimae debet observationem habere, tamen quia paucorum est ista virtus, ideo suademus et reliq., quasi aliis verbis diceret: quamvis monachus omni tempore debet habere Quadragesimam, tamen pauci sunt, qui omni tempore habeant Quadragesimam, et ideo, i. e. propterea suademus, rogamus, precamur, obsecramus, omni puritate et reliq.

For he says Although the life of a monk should observe Lent at all times, nevertheless because few have that virtue, we urge etc. it is as if he says in other words that although a monk ought to observe Lent all the time, there are few who do so, and therefore, that is, on this account, we urge, we ask, we pray, we beseech, with all purity etc.

Licet, i. e. quamquam, quamvis.

Although (licet), that is, ‘even though’ (quamquam) or ‘even if’ (quamvis).

Attendendum est, quia non negavit, ut nullus esset, qui omni tempore Quadragesimam habeat, sed dixit paucorum. Ergo optemus, ut de illis paucis simus. Nam quam Quadragesimam habeat monachus omni tempore, inferius manifestat, cum dicit omni puritate et reliq. Potest esse puritas, sed non omnis. Est enim puritas corporis, et est puritas mentis. B. Benedictus omni puritate vult monachum custodire, i. e. corporis et mentis.

It should be noted that that he did not deny there is anyone who observes Lent at all times, but he said few. Thus let us hope that that we are among these few. For how a monk should observe Lent at all times, he shows below, when he says with all purity etc. There can be purity but not complete purity. For there is purity of the body and purity of the mind. St. Benedict wants a monk to observe in all purity, that is, of body and mind.

Quid est custodire? Eam rem custodimus, quam servamus.

What is it to observe (custodire)? We observe the thing that we serve.

Puritate, i. e. simplicitate vel innocua munditia.

In purity, that is, in simplicity or blameless cleanliness.

Sequitur: ₃omnes pariter ₃negligentias aliorum temporum his sanctis diebus diluere.

Next: ...₃to wash away in an equal manner all negligences of the other times of the year during these holy days.

Superius enim dixit judicium de levibus culpis et de gravioribus culpis; nunc etiam dat judicium generaliter, ut omnes negligentias aliorum temporum his diluamus. Sicut enim ille, qui judicium, quod superius dedit, non vult suscipere, contra regulam agit, ita etiam, qui hoc non agit, contra regulam facit.

Above he gave his verdict of lesser faults and of more serious faults. Now he gives a general verdict on how we should wash away all these negligences of other times. For just as someone breaks the rule who does not want to accept the verdict that has given above, the same is the case for the one who does not to this (i.e. who does not observe Lent).

Sequitur: pariter. Ideo dixit pariter, quasi diceret, ut omnes aequaliter negligentias abluant.

Next: In an equal manner. When he says in an equal manner, he mans that everyone should wash away negligences in the same manner.

Sequitur: ₄Quod tunc digne fit, subaudiendum est hoc, quod superius diximus.

Next: ₄This is done suitably… This refers to what we mentioned above.

Sequitur: ₄si ab omnibus vitiis temperemus. Bene dixit: temperemus, i. e. retrahamus, quia vicina sunt vitia humanae naturae, quibus penitus non potest carere, quamquam non aequaliter omnes pulsant, veluti est motio corporis et motio mentis; et ideo dixit temperemus, ut si penitus illis carere non possumus, saltem temperemus, i. e. retrahamus. [page 491]

Next: ₄if we abstain from all vices. Rightly he said we abstain (temperemus), that is, we withdraw ourselves, because the vices are so close to human nature that we hardly can escape them, even though they pressure not everyone in the same way since there are urges of the body and urges of the mind. From there he said we abstain, because if we can hardly escape them, at least we abstain, that is, we withdraw ourselves (from them). [page 491]

Sequitur: ₄orationi cum fletibus, lectioni et compunctioni. Bene orationi junxit fletum et lectioni compunctionem, quia in oratione est fletus et in lectione est compunctio, i. e. suspirium.

Next: ₄tearful prayer, reading, and compunction. Rightly he links tears with prayer and compunction with reading, because there are tears in prayer, and in reading there is compunction, that is, sighing.

Sequitur: ₄atque abstinentiae operam demus.

Next: ₄and dedicate ourselves to abstinence.

Abstinentia enim attinet ad cibum et potum; operam, i. e. studium atque diligentia.

Abstinence refers to food and drink. Dedication, that is, zeal and carefulness.

Notandum est enim, quia istud demus ad superiores species etiam referri debet, i. e. demus operam lectioni, demus operam orationi cum fletibus, demus operam compunctioni, demus operam abstinentiae.

One has to note that the word dedicate also needs to be linked to the above mentioned specific acts. Thus: we dedicate ourselves to reading; we dedicate ourselves to prayer with tears; we dedicate ourselves to compunction; we dedicate ourselves to abstinence.

Sciendum namque est, quia quinque sunt, quae dixit, i. e. lectionem, fletus, orationem, compunctionem, abstinentiam.

For one has to know that he spoke about those five things: reading, tears, prayer, compunction and abstinence.

Et hoc sciendum est, quia aliud est opera, quando est feminini generis primae declinationis, aliud, quando neutrius generis tertiae declinationis numeri pluralis. Quando autem est feminini generis primae declinationis, sicuti in hoc loco, attinet ad studium et diligentiam, cum dicit operam demus, i. e. studium et diligentiam habeamus, i. e. in ista, quae jam dixit, sive quae dicturus est. Quando autem tertiae declinationis est, attinet ad omnia, quae homo manibus operatur, sicut superius dicit, cum dixit de opere manuum quotidiano. [cf. Regula Benedicti, c. 48]

One also needs to know that the word opera has a different meaning if it is used in the female gender of the first declension and if it appears in the plural in the neutral gender of the third declension. When it is in the feminine gender of the first declension, as it is the case here, it refers to zeal and diligence, when he says we should give dedication (operam demus). He means: we should have zeal and diligence in the things that he already mentioned and in those he is going to mention. But if it is of the third declension, it refers to all the things that man does with his hands. He uses it in that meaning when he spoke of the daily manual work [cf. Regula Benedicti, c. 48].

Nam qualiter agere debeat monachus, docet hoc modo B. Papa Gregorius in prima parte Ezechielis prophetae dicens; ait enim: Sed in verbis sacri eloquii iste debet studii nostri ordo servari, ut haec ideo cognoscamus, quatenus de iniquitate nostra compuncti cognoscentes mala, quae fecimus, vitemus, ne alia faciamus. Et cum jam ex magno usu lacrimarum de peccatorum remissione coeperit esse fiducia, per verba Dei, quae intelligimus ad vitam quoque et alios trahamus. Ad hoc enim intelligenda sunt, ut et nobis prosint, et intentioni spiritali aliis conferantur. Unde bene nunc dicitur: ‘Comede volumen istud et vade, loquere ad filios Israel’; [Ez 3:1] ac si ei de sacro cibo loqueretur: Comede et pasce, saturare et eructa, accipe et sparge, confortare et labora. [Gregory the Great, Homiliae in Ezechielem Prophetam I, 10, c. 3.2, CCSL 142, pp. 145-146] [page 492]

For how a monk should act in that respect says Blessed Pope Gregory in the first part of his Homilies on Ezechiel: But in the words of sacred speech (prayer, lectio divina?) this order of our attention needs to be kept that we learn, remorseful of our injustice, [and] conscious of the evils that have done, to what extent we avoid them, lest we do others. And when already through the abundant use of tears over the remission of sin, there begins to be hope, let us draw through the words of Gods which we understand also others to life. The words have to be understood for this purpose that they benefit us and contribute to the spiritual focus of others. Therefore it is said well: ‘Eat this book, go and speak to the children of Israel,’ [Ez 3:1] as if he were speaking to him about holy nourishment: Eat and feed, be satisfied and belch, receive and spread about, be strengthened and work. [Gregory the Great, Homiliae in Ezechielem Prophetam I, 10, c. 3.2, CCSL 142, pp. 145-146, transl. Matthieu van der Meer][page 492]

Sequitur: ₅Ergo his diebus augeamus nobis aliquid ad solitum pensum servitutis nostrae, ac si diceret: si ita est, i. e. si non possumus omni tempore quadragesimalem habere vitam, istis diebus Quadragesimae faciamus plus, quam in aliis, i. e. illam Quadragesimam, quam omni tempore non possumus habere, in istis diebus habeamus.

Next: ₅Therefore in these days we should increase the accustomed amount of our service in some way. In other words: if we cannot live a life of observing Lent at all time, we should in these days of Lent do more than at other days. That means that we observe this Lent that we cannot observe at all times (at least) during those days.

Ad solitum pensum, i. e. ad generalem institutionem. Superius enim definierat jam, quantum panem, quanta pulmenta vel quantum dormire; nunc vero dicit, ut augeamus ad istum pensum, hoc est mensuram, aliquid.¹

The accustomed amount means what is generally required. Above he has already laid out how much bread, how much food and how much sleep (a munch should get) and now he tells us that we have to increase the amount, that is, measure of certain things.

Sequitur: ₅orationes peculiares, ciborum et potus abstinentiam, ₆ut unusquisque super mensuram sibi indictam aliquid propria voluntate cum gaudio S. Spiritus offerat Deo.

Next: ₅private prayers and abstinence in food and drink, ₆so that each, of his own free will and with the joy of the Holy Spirit, offers God something beyond the usual measure of devotion imposed on him.

Quid sit augere ad solitum pensum, manifestat nunc, cum dicit orationes peculiares, i. e, privatae. Superius enim voluit, ut orationes peculiares haberes, nunc vero dicit, si forte negligentia interveniente non habuisti, modo in istis diebus habeas. Verum non debes dimittere obedientiam et orare; sed si non potes in die propter obedientiam, habe in nocte.

What he means with increase the accustomed amount becomes clear when he says private prayers, that is personal prayers. Above he wanted that you do private prayers, but now he says that if it happens that you did not do them because negligence kept you from doing them, then you should at least do them during these days. But you may not neglect obedience and just pray. If you cannot do it during the day because you have to obey (other orders), do it at night.

Attendendum est, quia non dicit ciborum aut potus, sed et potus, eo quod utrumque vult, ut habeas abstinentiam, i. e. ciborum et potus. Sunt enim alii, qui possunt jejunare a cibo et non a potu, et sunt alii, qui possunt jejunare a potu et non a cibo. Sed S. Benedictus utrumque vult, i. e. abstinentiam cibi et potus. Verum ille, qui a potu vel cibo jejunat, non debet pro hoc aliud requirere; si enim aliud vult, melius est illi hoc, quod S. Benedictus jussit manducare, quam illud dimittere et aliud requirere.

Be aware that he does not say food or drink but (food) and drink. There are some people who can abstain from food, but not from drink, and there are others who can abstain from drink but not from food. But Saint Benedict wants both, thus abstinence from food and drink. Thus, someone who abstains from drink or from food may not replace the one with the other. For if the wants (more of) the other it is better for him just to eat (or drink) what Benedict allowed than abstaining from one and requesting the other.

Hoc quoque notandum est, quia, cum monachus jejunat, ita debet temperate et discrete jejunare, ut non deficiat ad suam obedientiam faciendam, ne infirmetur, quatenus necessarium sit, carnem aut alium cibum requirere, sed ita jejunet, ut si forte defecerit, de ipsa mensura, quam illi regula concedit, possit recuperari. Ita faciendum est de vigiliis. Sic enim debet vigilare, ut alio tempore non sit ei necessitas dormire. [page 493]

Be also aware that, if a monk fasts, he needs to do it moderately and discretely so that he does not become unable to fulfill his tasks obediently, lest he becomes so weak that it would become necessary to ask for meat and other food. He should fast in such a way, that if he happens to become weak, he can recuperate from that portion that the Rule allows him. The same applies to the vigils. He has to do vigils in such a way that he is not forced to sleep at another time. [page 493]

Quod enim dicit propria voluntate, i. e. propria delectatione vel spontanea voluntate, sive cum aviditate. Duobus enim modis constringit monachum, i. e. dicit illi, ut offerat, et iterum dicit, quando offert, non ex mala voluntate, sed cum aviditate et amore Dei.

When he says out of his own free will he means ‘for his own delight, ‘spontaneously’ or ‘fervently’. He restrains the monk in two ways, by saying him that he should offer and, again, when he should over. He does this not out of ill will but with the fervor and the love of God.

Forte dicit quis: '[quia] si jejunare non vult, invite agendum est pro illo, quod dicit si in aliquo contrarius fuerit s. regulae.' Cui respondendum est, quod scriptura divina alibi praecipit, alibi indulget, alibi admonet et alibi corripit et reliq. Ubi enim praecipit, sine peccato non potest praetermitti.

Maybe some says: ‘if someone does not want to fast, he has to do it against his will because of that what he says: if he breaks in anything the holy Rule.’ To him one has to answer that the Holy Scripture at some places prescribed, at others allows, or admonishes or reproaches etc. Because when (Benedict) prescribes he cannot just give in without (making it) a sin.

In hoc loco admonet, quia dicit suademus, et dicit propria voluntate. Verum si talis fuerit homo negligens et tantae fuerit fortitudinis, ut jejunare possit, et dixerit illi abbas jejunare, et non jujunaverit, quamvis non sit reus secundum hunc sensum, i. e. quia non praecipit, sed suadet, tamen reus est et culpabilis, quia non obedit.

At this place he admonishes, since he says we urge and uses the words out of his own free will. Yet if a man would be negligent in such a way but strong enough to be able to fast and the abbot tells him to do so and he does not fast, he may in that sense not be guilty – since it is not an order – but he is nevertheless guilty because he does not obey.

Sequitur: cum gaudio S. Spiritus offerat Deo, ₇i. e. subtrahat corpori suo de cibo, de potu, de somno, de loquacitate, de scurrilitate, et cum spiritalis desidero gaudio sanctum Pascha exspectet.

Next: ₆with the joy of the Holy Spirit he offers God. ₇Thus let him deprive his body of food, drink, sleep, idle chatter, and frivolity, and await holy Easter with the joy of spiritual desire.

Non enim sine causa S. Benedictus tantis vicibus in hoc capitulo abstinentiam replicavit; cognoscitur enim ter dixisse. Superius dixit abstinentiae operam demus; deinde subjunxit ciborum et potus abstinentiam; nunc autem dicit subtrahat corpori suo de cibo, de potu. Quia voluit, ut abstinentiam habeamus, ideo ter vicibus replicando auribus nostris inculcavit, eo quod nos rem, quam volumus acrius teneri, frequenti iteratione replicamus.

For good reason repeats Saint Benedict the word abstinence so many times in this chapter. We find it three times. Above he said: we dedicate ourselves to abstinence, then he adds the abstinence of food and drink. And now he says: let him deprive his body from food and drink. Since he (really) wants us to be abstinent he lets us hear it three times, so that we replicate through frequent repetition what we not really want to do.

Forte dicit aliquis: 'non jussit, sed admonuit, ideo dixit suademus.' Cui respondendum est: Mos est ss. praedicatorum, ut facilius audiantur et gravia esse non putentur, suademus dicere.

Now maybe says someone: ‘he does not order but he admonishes since he said we urge. (suademus)’ We respond to him that it is common among the holy preacher to say we urge, because people rather listen to that and do not find it too heavy.

₈Hoc ipsum tamen, quod unusquisque offert, abbati suo suggerat, et cum ejus voluntate et oratione fiat.

Next: ₈Let each tell his abbot what it is he will offer, and let it be done with his prayer and consent.

Attendendum est namque, quare dixit cum abbatis fiat voluntate et oratione. Voluntate dixit, ut aequum sit, i. e. ne plus justo faciat, qui vult, et ne minus justo faciat, qui non vult.

We have to be aware why he says let it be done with the abbot’s consent and prayer. He says with consent, so that it is justified, lest that the one who wants does more good and the one how does not want does less good.

Verbi gratia talis est frater, qui vult nimis jejunare, [page 494] et alius, qui nihil vult; ideo enim, ut non nimis iste jejunet, quam oportet aliquem jejunare, abbas illum temperet, et ille,² qui nihil vult jejunare, abbas cohortetur.

For example: There is a brother who wants to fast very strictly [page 494] and another one who does not want to fast. Thus in order that the first one does not fast more strictly than one should fast, the abbot asks him for moderation, but he reproaches the one who does not want to fast.

Verbi gratia, dicis tu abbati: 'Volo per totam Quadragesimam non bibere vinum propter negligentia meas.' Abbas autem quia considerat fragilitatem tuam, dicit tibi: 'Non debes ex toto jejunare, quia non est bonum; volo ut bibas.' Debes illi accomodare, ne opus tuum perdas, si sine voluntate patris spiritualis feceris.

For example, you say to the abbot: ‘I want to abstain from wine throughout the entire Lent because of my negligences.’ But the abbot knows about your frail condition and tells you: ‘You don’t have to fast entirely, because this is not good (for you). I want you to drink.’ You have to obey his request lest your efforts are in vain if you do them without the consent of the spiritual father.

Deinde est alter, qui non vult jejunare; dicit abbati: 'Non possum jejunare', mittens excusationes: 'quia fragilis sum et debilis ero ex hoc.' Abbas dicit: 'Jejunare te oportet, ut evadas poenam perpetuam et vitam habere aeternam.' Accomodare illi debet sensum, ut faciat, quod hic dicit subtrahat corpori suo de cibo, de potu et reliq.

And then there is the other one who does not want to fast. He says to the abbot: ‘I can’t fast’, and gives as excuse: ‘because I am fragile and it will make me weak.’ To him the abbot says: ‘You ought to fast so that you escape never ending punishment and will have eternal life.’ He must understand, so that he does what Benedict says here: thus let him deprive his body of food and drink etc.

Si autem talis frater est, qui non vult consentire, ut aliquid bibat, sed ex toto jejunet et nullatenus abbati consentit, debet abbas in tali re meliorem accomodare voluntatem suam dicens fratri: 'Mea voluntas est, ne bibas; nunc autem quia perseveras, consentio tibi, ut facias hoc cum mea voluntate, ne perdas mercedem tuam'.

But if it is this other brother who does not want to give in that the drinks something and fast completely, and can absolutely not be convinced, the abbot needs in this case fulfill the brother’s better will and tell him: ‘It is my will that you (not) drink (ne bibas, probably rather: ut bibas). But now, since you persist, I give you permission that you do this with my consent, lest you loose your reward for it.’

Sicut S. Benedictus dicit: ₉Quia quod sine permissione patris spiritualis fit, praesumtioni deputabitur et vanae gloriae, non mercedis affectui. ₁₀Ergo cum voluntate abbatis omnia agenda sunt.

For Saint Benedict says: ₉because what is done without the permission of the spiritual father will be considered presumptuousness and vainglory, not reward. ₁₀Therefore, all things are to be done with the abbot’s consent.

Deinde si alter est, qui non vult consentire, ut jejunet, debet abbas illi manifestare, quare debeat jejunare, et ignem perpetuum et gloriam vitae aeternae illi manifestare. Deinde debet illi dicere: 'Frater, quia non vis jejunare, non debui tibi consentire, sed quia unum velle in nobis debet esse, consentio tibi.' Et pro hoc debet abbas specialiter orare, ut Deus omnipotens aperiat illi cor, quatenus cognoscat, quid facere debeat, si quod minus sibi placabile³ agit, et debet etiam alios fratres rogare, qui pro illo rogent, non manifestando personam. Deinde si non potuerit per illorum orationes illi suadere, ut ad hoc [page 495] perveniat, ut jejunet, debet etiam pro illo in capitulo omnes rogare, non manifestando personam, ut rogent, isto modo: 'Fratres, rogo vos, ut rogetis Deum pro quodam fratre; est enim quidam frater, qui non vult jejunare, sicut S. Benedictus dicit, mittens excusationem, non posse jejunare, ut Deus omnipotens, qui videt ejus possibilitatem et impossibilitatem, det illi, si videt posse jejunare voluntatem jejunandi.' Et ipse specialiter pro ipso debet orare, ut Deus det illi facultatem et possibilitatem jejunandi. Jam si noluerit illi jejunare, non est illi facienda vis. Ideo cum oratione abbatis dicit, ut eorum opus orationibus abbatis Domino commendetur.

But if the other does not want to give in and fast, the abbot needs to explain to him why he needs to fast and show him the never ending fire and the glory of eternal life. Then he needs to tell him: ‘Brother, I don’t have to give in to you because you don’t want to fast, but I do give in because there needs to be one will in us.’ And the abbot needs to do special prayers that the Almighty God opens the brother’s heart, so that he may realize what he should if it is something that is less pleasurable for him. And the abbot also needs to ask other brothers to ask (God) for him, while not telling the brother’s name. Then, if he is not able to urge him through their prayers, that he comes to the point [page 495] of fasting, the abbot needs to ask everyone in the chapter on his behalf – without telling his name – that they ask (God): ‘Brothers, I ask you that you ask God for a certain brother, because there is a brother who does not want to fast in the way Benedict’s tells us, giving as excuse that he cannot fast. Ask that the Almighty God, who sees his capacities and incapacities, gives him the will to fast if he sees that he can fast.’ And especially the abbot needs to pray for him that God gives him the ability and possibility to fast. But if this one does not want to fast, he cannot be forced to do so.

Reddit causam, quare cum oratione et voluntate abbatis dicit, hoc facere, quia quod sine permissione patris spiritualis fit, praesumptioni et vanae gloriae deputabitur, non mercedis affectui.

Therefore he says with the prayer of the abbot so that work is commended to God through the prayer of the abbot. Benedict gives a reason why says to do this with the prayer and consent of the abbot: because whatever happens without permission of the spiritual fathers is counted as happening out of presumption and vainglory not out of the love of reward.

Hoc notandum est, quia ubi dicit de loquacitate, ita intelligendum est, i. e. quamquam omni tempore abstinere se debet a loquacitate, tamen maxime in his diebus, si ita sollicitus fuerit, sicut hic dicitur.

Notice that the same needs to be understood when he talks about idle chatter. Thus: however a brother who is concerned always needs to abstain from idle chatter, but especially at these days. That’s what he says here.

Verbi gratia a mane usque ad tertiam nullatenus debet loqui, sed lectioni vacare. Deinde post tertiam constituat, non loqui, si necessitas non fuerit. Deinde vadis in obedientiam; labora ibi cum silentio. Si vero talis frater fuerit, qui voluerit tecum loqui, tu, si videris, rem non esse necessariam, innue illi, ut sileat. Deinde audito signo vade statim in ecclesiam, post vero iterum vade in obedientiam cum silentio usque ad nonam. Post refectionem vero debes iterum lectioni vacare cum silentio.

For example: a brother is by no means allowed to speak between the morning and Terce but he has to spend his time with reading. Then Benedict determines not to speak after Terce until it is necessary. If you do that, you are in the state of obedience. Work there in silence, but if there is that kind of brother who wants to speak to you and you realize that the issue is not necessary, give him a sign to be silent. Then, when you hear the sign, go immediately to the church, and afterwards move again in obedience in silence until the Ninth Hour. After the meal you should again spend your time with reading in silence.

In hoc capitulo animadvertum est et sollicite cogitandum: Si consideraverit aliorum temporum negligentias, quantis vicibus praevaricator extitit suae professionis, nullo modo praevaricator extitisset, non dico de aliis rebus - de officiis divinis professus es, ut mens tua concordet voci tuae; vide modo, si hoc fecisti aut non fecisti?

In this chapter you have to pay attention and think carefully about the following: if someone thinks about the negligence of the other times of the years, how many times has he emerged as a transgressor of his vows. If he had never appeared as transgressor – and I am not dealing of other things: you have vowed about the Divine Office that your mind accords with your voice. Was that always the case or not? [I could not make sense of this passage].

Hoc tamen notandum est, quia nullo tempore debet monachus jejunare, nisi prius suggerat abbati. Nunc autem quia regula dicit de jejunio quadragesimali, necesse est, ut cognoscamus, quot jejunia celebrentur anuuatim, et ipsa jejunia cujus auctoritate inventa [page 496] sunt.

Notice that the monk may never fast if he has not informed the abbot. But now because the rule speaks about the fast of Lent, it is necessary that we get to know how many fasting periods there are celebrated during the year, and on whose account they were invented [page 496].

Dicit enim Isidorus ita: Jejuniorum tempora secundum scripturas [omitted in Hildemar, added from CCSL 113 .... sanctas quatuor sunt in quibus per abstinentiam et lamentum poenitentiae domino supplicandum est; et licet omnibus diebus orare et abstinere conveniat, his tamen temporibus amplius jejuniis et poenitentiae servire oportet.

Isidore says the following: According to the Sacred Scriptures there are four times of fasting during which the Lord is to be supplicated through abstinence and the lament of penance. Although it is allowed to pray on all days and to abstain if it is fitting, nevertheless at these times it is fitting to be devoted to greater fasting and penance.

Primum enim jejunium quadragesimarum est; quod veteribus libris coepit ex jejunio Moysi et Heliae, et ex evangelio, quia totidem diebus dominus jejunavit demonstrans evangelium non dissentire a lege et prophetis. In persona quippe Moysi lex, in persona Heliae prophetae accipiuntur; inter quos in monte Christus gloriosus apparuit, ut evidentius emineret quod de illo dicit apostolus: Testimonium habens a lege et prophetis. [Rm 3:21]

The first of these is the Lenten fast. This begin from the Old [Testament] books with the fasting of Moses [cf. Ex 34:28] and Elias, [cf. 1 Sm 19:3] and from the gospel because the Lord fastened [cf. Mt 4:2] on just as many days, demonstrating that the gospel does not dissent from the Law and the Prophets. Of course, the Law is received in the person of Moses, the prophets in the person of Elias. Christ appeared between them in glory on the mountain, so that it might stand out more obviously what the apostle said concerning him: 'this is attested by the law and the prophets. [Rm 3:21]

In qua ergo parte anni congruentius observatio quadragesimae constitueretur, nisi confini atque continua dominicae passioni? Quia in ea significatur haec vita laboriosa, cui etiam opus est continentia ut ab ipsius mundi illecebris jejunemus viventes in solo manna, id est caelestia spiritualibusque praecepta.

In what part of the year, therefore, would the Lenten observance fit more congruently, except adjacent and contiguous to the Lord’s passion – because in it is signified this laborious life, in which also our work is self-control, so that we might fast from the allurements of this world, living on manna alone, that is, on heavenly and spiritual precepts.

Numero autem quadragenario vita ista propterea figuratur quia denarius est perfectio beatitudinis nostrae (creatura autem septenario figuratur quae adhaeret creatori in quo declaratur unitas Trinitatis per universum mundum temporaliter annuntiata), et quia mundus a quattuor ventis delimatur et a quattuor elementis erigitur et quattuor annis temporum vicibus variatur; decem quater ducta in quadraginta consummantur. Quo numero ostenditur abomni temporum a delectatione abstinendum ac jejunandum esse et caste continenterque vivendum.

By the number forty, in addition, this life is symbolized because money is the perfection of our happiness. (The created world which depends on the Creator, however, is symbolized by the number seven, in which the unity of the Trinity temporally announced throughout the whole world is declared.) [The number forty also symbolizes this life] because the world is beaten on by the changes of the four seasons. Then calculated four times totals forty. By this number is shown that we are to abstain and fast from every pleasure on the times and live chastely and with continence.

Licet et aliud sacramenti mysterium exprimatur quod quadraginta diebus eadem jejunia celebrantur. Lege enim Moysaica generaliter universo populo est praeceptum decimas et primitias offerre domino deo.

Yet another hidden meaning of this sacrament may be drawn from the fact that these fasts are celebrated for forty days. By the Mosaic Law it was ordered to the whole people in general that tithes and first fruits be offered to the Lord God.

Itaque dum in hac sententia principia voluntatum consummationesque operum nostrorum referre ad dei gratiam admonemur, in supputatione tamen quadragesimae summa ista legalium decimarum expletur (totum enim anni tempus triginta sex dierum numero decimatur), subtractis a quadragesima diebus dominicis quibus jejunia resolvuntur, atque his diebus, quasi pro totius anni decimis ad ecclesiam concurrimus, actuumque nostrorum operationem deo in hostiam jubilationis offerimus.

Therefore, although in this statement we are admonished to give back in gratitude to God the first parts of the free-will [offerings] and the fruits of our works, in the calculation of Lent this highest obligation of tithing is fulfilled (the whole time of the year [365 days] divided by the number then into thirty-six days), the Sundays, on which fasting is cancelled, having been subtracted from the forty days. We rush together to church on these days as a tenth of the whole year, and we offer the work of our actions to God in a sacrifice of rejoicing.

Cujus quidem quadragesimae lege, sicut ait noster Cassianus, quique perfecti sunt non tenentur nec exigui hujus canonis subjectione contenti sunt; quem profecto illis qui per totum anni spatium deliciis ac negotiis saecularibus implicantur ecclesiarum principes statuerunt ut, vel hac legali quodammodo necessitate constricti, his saltem diebus vacare Domino cogerentur ac dierum vitae suae, quos totos quasi quosdam fructus fuerant voraturi, velut decimas domino dedicarent.

As our Cassian says, those who are perfected are not held to this law of Lent, nor are they content with the little subjection of this canon. The leaders of the churches have determined these things for those who really are entangled through the space of the year by worldly pleasures and business. Thus, constricted by this somewhat legal necessity, either they might be forced to be free for the Lord at least during these days, or they might dedicate to the Lord a tenth of the days of their life, all of which would have been devoured as if they were fruit.

[c. 38] De jejunio Pentecostes: Secundum jejunium est quod juxta canones post pentecosten alia die inchoatur, secundum quod Moyses ait: Initio mensis ordearii facietis vobis hebdomadas septem. [Dt 16:9] Hoc jejunium a plerisque ex auctoritate evangelii post domini ascensionem completur, testimonium illud dominicum historialiter accipientes ubi dicit: Nunquid possunt filii sponsi lugere quandiu cum illis est sponsus? Venient autem dies cum auferetur ab eis sponsus et tunc jejunabunt. [Mt 9:15]

Ch. 38. The fast of Pentecost. The second fast is that which according to the canon starts on another day after Pentecost, according to what Moses says: “You shall count seven weeks: the begin to count the seven weeks from the time the sickle os put to the standing grain.” [Dt 16:9] On the authority of the gospel, this fast is fulfilled by very many after the ascension of the Lord, accepting as historical that testimony of the Lord where he says: “The wedding guests cannot mourn as long as the bridegroom is with them, can they? The days will come when the bridegroom is taken away from them, and then they will fast.” [Mt 9:15]

Dicunt enim post resurrectionem domini, quadraginta illis diebus, quibus cum discipulis postea legitur conversatus, non oportere nec jejunare nec lugere quia in laetitia sumus. Postea vero quam tempus illud expletur, quod Christus advolans ad coelos praesentia corporali recessit, tunc indictum jejunium est ut per cordis humilitatem et abstinentiam carnis mereamur e caelis promissum suscipere spiritum sanctum.

For they say that after the resurrection of the Lord, for those forty days in which it is afterwards written he was in conversation with the disciples, we ought not fast nor mourn, because we are in joy. After that time was completed, when Christ, flying to heaven, withdrew in this corporeal presence, then a fast is to be proclaimed so that through humility of heart and abstaining from meat we might merit to receive the Holy Spirit promised from heaven.

[ch. 39] De jejunio septimi mensis: Tertium jejunium est quod a Judaeis agebatur post tabernaculorum solemnitatem. Quod decimo die septembris mensis ecclesia celebrat. Hoc enim primum in lege a domino institutum est dicente ad Moysen: Loquere filiis Israel, dicens: Decimo die mensis septimi dies exorationis vocabitur, sanctus erit vobis et humiliabitis animas vestras in jejunio. Omnis anima quaecunque se non humiliaverit in ipso die jejunii, exterminabitur de populo suo; et omnis anima quae fecerit opus in ipso die, peribit anima illa de populo suo. [cf. Lv 23:24-30]

Ch. 39. The fast of the Seventh Month [September]. The third fast is that which was perfomed by the jews after the solemnity of Tabernacles. The church celebrates this on the tenth day of the month of September. This was first instituted in the Law by the Lord saying to Moses: 'Tell the Israelites: Now, the tenth day of the seventh month is the day of atonement; it shall be a holy convocation for you: you shall deny yourselves. For anyone who does not practice self-denial during the entire day shall be cut off from the people. And anyone who does any work during that entire day, such a one I will destroy from the midst of the people.' [cf. Lv 23:24-30]

Quod quidem jejunium usos fuisse antiquos Esdrae liber meminit; Postquam enim redierunt, inquit, filii Israel Hierusalem, et fecerunt sibi tabernaculorum laetitiam magnam, dehinc convenerunt in jejunio et in saccis, et humus super eos, et steterunt et confitebantur peccata sua et iniquitates patrum suorum, et consurrexerunt ad standum, et legerunt in volumine legis domini dei sui quater in die, et quater confitebantur, et adorabant dominum deum suum. [2 Esr 9.1-3]

The book of Edras recalls that the ancients had used this fast: 'For after the sons of Israel had returned,' he says, 'to Jerusalem, and made for themselves a great joyful Feast of Tabernacles, on the twenty-fourth day of this month the people of Israel were assembled with fasting and in sackcloth, and with earth on their heads. Then they … stood and confessed their sins and the iniquities of their ancestors. They stood up in their place and read from the books of the law of the Lord their God for a fourth part of the day, and for another fourth they made confession and worshipped the Lord their God.' [2 Esr (Neh) 9:1-3]

Hoc etiam mense septimo sol secundum computum incipit facere minus de die et nox esse major, id est octavo kalendas octobris quando aequinoctium est; ideoque et jejunium habetur in hoc mense, quia ostenditur in defectione solis et noctis augmento vita nostra deficere adveniente morte; quae mors judicio dei et resurrectione reparatur.

During this seventh month, according to the computation, the sun begins to make the day shorter and the night longer. It is eight days before the first day of October, when the equinox occurs. Therefore a fast occurs in this month, because it is shown in the departing of the sun and the augmentation of the night that our life is growing shorter and death is drawing closer – that death which is restored by the judgment of God and the resurrection.

[ch. 40] De jejunio kalendarum novembrium. Quartum jejunium kalendarum novembrium est, quod divina auctoritate vel initiatum vel institutum Hieremiae prophetae testimonio declaratur, dicente ad eum domino: Tolle volumen libri, et scribes in eo omnia verba quae locutus sum tibi adversum Israel, et Judam et adversum omnes gentes, si forte revertatur unusquisque a via sua mala et pessima, et propitius ero iniquitatibus eorum. Vocavit ergo Hieremias Baruch filium Neriae, et scripsit Baruch ex ore Hieremiae omnes sermones Domini, quos locutus est ad eum in volumine libri; et praecepit Hieremias Baruch dicens: Ingredere et lege de volumine de quo scripsisti ex ore meo verba domini, audiente populo in domo domini; in die jejunii leges, si forte cadat oratio eorum in conspectu domini et revertatur unusquisque a via sua mala, quoniam magnus furor et indignatio quam locutus est dominus adversus populum hunc. Et fecit Baruch filius Neriae juxta omnia quae praeceperat Hieremias propheta, legens ex volumine sermones domini in domo dei. Factum est in mense nono, praedicaverunt jejunium in conspectu Domini omni populo in Hierusalem. [Ier 36:2-9]

Ch. 40. The Fast of the First Day of November. The fourth fast is on the first day of November, which testimony declares was either initiated or instituted by Jeremiah the prophet on divine authority, the Lord saying to him: 'Take a scroll and write on it all the words I have spoken to you against Israel, Judah and all the nations, … perhaps … they will turn back each from this evil way, so that I may forgive their wickedness and their sin. So Jeremiah called Baruch, son of Neriah, who wrote down on a scroll, as Jeremiah dictated, all the words which the Lord had spoken to him. Then Jeremiah charged Baruch … Do you go on the first day and read publicly in the Lord’s house the Lord’s words from the scroll you wrote at my dictation… Perhaps they will lay their supplication before the Lord and will all turn back from their evil way: for great is the fury of anger with which the Lord has threatened this people. Baruch, son of Neriah, did everything the prophet Jeremiah commanded; from the book-scroll he read the Lord’s words in the Lord’s house. In the ninth month … a fast is to placate the Lord was proclaimed for all the people of Jerusalem …' [Ier 36:2-9].

Hac ergo auctoritate divinae scripturae ecclesia morem obtinuit, et] universale jejunium observatione celebrat. [Isiore of Seville, De Ecclesiasticis Officiis I, c. 37-40, CCSL 113, pp. 42-46]

By means of this authority of the divine Scriptures, the church has received the custom and celebrates a universal fast by this observance. [Isidore of Seville, De Ecclesiasticis Officiis I, ch. 37-40, transl. by Thomas L Knoebel, Ancient Christian Writers, vol. 61, New York/Mahwah NJ: Newman Press 2008, pp. 59-63].