Cap. LXXI
UT OBEDIENTES SIBI SINT INVICEM FRATRES

[Ms P, fol. 172r - Paulus Diaconus]

Ch. 71
THEY SHOULD BE OBEDIENT TO ONE ANOTHER

Translated by: Daniel Price

Quia venit B. Benedictus ad consummationem sui operis, ideo in eo virtute consummavit, a qua opus suum inchoavit. Ille opus suum a virtute obedientiae inchoavit dicens: Ausculta, o fili, praecepta magistri, et inclina aurem cordis tui et admonitionem pii patris libenter excipe et efficaciter comple [Regula Benedicti, prologue.1]; et reddit causam quare, cum dicit: ut ad cum per [page 623] laborem¹ redeas, a quo per inobedientiae desidiam recesseras [Regula Benedicti, prologue.2]; et in virtute obedientiae consummavit, cum dicit: ₁Obedientiae bonum non solum abbati exhibendum est ab omnibus, sed etiam sibi invicem obediant fratres et rel., quia mos est sanctorum doctorum, a qua virtute inchoant, in eadem consummant; v. gr. a caritate inchoant, in latitudine ejusdem caritatis opus suum consummant.  

Since B. Benedict came to the consummation of his work, therefore he concluded in that virtue with which he had begun his work. He began his work with the virtue of obedience, saying: Listen carefully, my son, to the teachings of a master and incline the ear of your heart. Gladly accept and effectively fulfill the instruction of a loving father [Regula Benedicti, prologue.1]; and he rendered the reason why, when he said: so that through [page 623] the work of obedience you may return to him from whom you had withdrawn through the sloth of disobedience [Regula Benedicti, prologue.2]; and he concluded with the virtue of obedience, when he said: ₁The goodness of obedience is to be shown by all, not just to the abbot, but the brothers should similarly obey each other etc., since the custom of the holy teachers is that they conclude in the same virtue with which they begin; for example they begin with love, and in the wideness of the same love they conclude their work.  

Et bene B. Benedictus ab obedientia inchoavit, quia, sicut initium recedendi a Deo inobedientia est, ita etiam virtus obedientiae initium est convertendi ad Deum. Ait enim: ₁Obedientiae bonum non solum abbati exhibendum est ab omnibus, sed etiam sibi invicem obediant fratres, ₂scientes, per hanc obedientiae viam se ituros ad Deum.

And rightly B. Benedict began with obedience, since, just as the beginning of receding from God is disobedience, so also the virtue of obedience is the beginning of converting to God. For he says: ₁The goodness of obedience is to be shown by all, not just to the abbot, but the brothers should similarly obey each other, ₂knowing that they will approach God by this path of obedience.

Quod vero dicit ut obedientes sibi sint invicem fratres - quasi diceret: 'O auditores mei! o discipuli mei! Superius vos admonui, soli abbati bonum obedientiae exhibere; nunc autem dico vos admonens: bonum obedientiae non solum abbati exhibendum est ab omnibus, sed etiam vobis invicem obedientiam exhibete!'

And he says: that the brothers should be obedient to one another - as if he had said: ‘Oh my audience! Oh my students! I admonished you above to show the goodness of obedience only to the abbot; now however I speak admonishing you: the goodness of obedience ought to be shown not only to the abbot by everyone, but also show obedience to one another!'

Sequitur: ₃Praemisso ergo abbatis aut praepositorum, qui ab eo constituuntur, imperio, cui non permittimus privata imperia praeponi - quasi diceret: ergo si ita est, ut non solum abbati exhibenda est obedientia, sed etiam omnibus invicem praebenda, ergo praemisso abbatis imperio aut praepositorum vel decanorum omnibus sibi obediant: i. e. ut nullus debet dimittere abbatis imperium vel decani aut praepositi et obedire ceteris. Praemisso, i. e. anteposito. Praeponimus, i. e. supponimus. Privata, i. e. illorum, qui absque potestate sunt.   

It follows: ₃Excepting the command of the abbot or the priors he has appointed, which we permit no private commands to supersede - as if he would say: therefore if it is so, that obedience ought to be shown not only to the abbot but also ought to be shown by everyone to one another, therefore they should all obey one another excepting the command of the abbot or the priors or deacons: i.e. no one ought to dismiss the command of the abbot or deacon or prior and obey that of someone else. Excepting means positioned ahead. To supersede means to place before. Private commands means the commands of those who do not have power.   

Et est sensus, cum dicit: ₃Praemisso ergo abbatis imperio aut praepositorum, qui ab eo constituuntur, cui non permittimus privata imperia praeponi: ₄de cetero omnes juniores prioribus suis omni caritate et sollicitudine obediant, i. e. pro nullius imperio monachi non debent postponere imperium abbatis, sed magis debent ei primitus obedire, et postmodum juniores prioribus suis [page 624] debent obedire.

And this is the sense when he says: ₃Excepting the command of the abbot or the priors he has appointed, which we permit no private commands to supersede, for the rest all juniors should obey their seniors with all love and attentiveness, i.e. they ought not to set aside the command of the abbot for the command of a monk, but they ought to obey him first, and after that juniors [page 624] ought to obey their seniors.

In hoc loco quod dicit praepositorum, non est tantum intelligendum de illo praeposito, qui super decanos est et secundus ab abbate, sed de omnibus, qui praelati consistunt, intelligi debent praepositi, videlicet de decanis vel circatoribus in hoc loco nomine praepositorum intelligi debent et de omnibus, qui praeferuntur.

In this place what is said of priors should not only be understood to mean that prior, who is above the deacons and second to the abbot, but priors ought to be understood as concerning all who constitute the prelates, namely deacons or inspectors and all who have an elevated status ought to be recognized by the name of priors in this place.

Nunc videndum est, quare S. Benedictus dicit ₁bonum obedientiae non solum abbati exhibendum est, sed etiam sibi invicem obediant fratres, vel quando debeant fratres sibi invicem obedire, cum ipse S. Benedictus nullum spatium donat obediendi?

Now it should be seen, why S. Benedict says ₁the goodness of obedience is to be shown by all, not just to the abbot, but the brothers should similarly obey each other, or when the brothers ought to obey one another, since Benedict himself gives no room for obeying?

V. gr. a mane usque ad horam secundam vel tertiam aut paene quartam aut dicit laborare vel legere; deinde usque ad horam vel sextam aut decimam dicit vel legere aut laborare juxta rationem temporis, sicut ipse definivit, et postea dicit manducare. Ista quaestio duobus modis solvitur: Tunc enim obedientes sibi invicem sunt fratres, uno modo cum unus obedit in coquina, alter hospitibus servit, alius vero infirmis, aut cum tu cellararius es, omnibus obedientiam impendis.  

For example, from morning to the second or third hour, or almost the fourth, he says to work or to read; then to the sixth or tenth hour he says to read or work according to the reckoning of the time, as he himself defined, and afterwards he says to eat. This question is resolved in two ways: for the brothers are then obedient to one another in one way when one obeys in the kitchen, another serves the guests, and another serves the sick, or when you are the cellarer, rendering obedience to everyone  

Similiter intelligendum est de ceteris obedientiis, aut certe intelligitur de voluntate etiam fratris: v. gr. Si videris fratrem laborantem et dixerit tibi obedire, et tu non audes dimittere obedientiam a prioribus tibi injunctam, et volueris illi obedire, si auderes, - quamvis non possis, tamen coram Deo illi obedis, licet non obedias corpore propter obedientiam majoris, quam non audes dimittere, quia Dominus voluntatem tuam attendit. Altero modo solvitur haec quaestio, ut intra abbatis aut praepositorum, si potest, debent sibi invicem obedire; v. gr. cum donat licentiam lavandi pannos decem fratribus vel quotquot fuerint, et postea est talis aut delicatus vel debilis, qui hoc officium non potest facere, tu autem si vides, quia potes tuum obsequium peragere, debes etiam intra ipsam obedientiam tibi injunctam, si tu cognoveris, vel ipse innuerit aut dixerit, ejus pannos lavare.

It ought to be understood similarly concerning other obedience, or surely it is also understood concerning the will of the brother: for example, if you see a brother working and he said to you that you should obey, and you do not dare to abandon obedience enjoined upon you by the seniors, and you wish to obey the brother, if you would dare - although you are not able, nevertheless you obey him before God, although you might not obey in the flesh because of obedience toward the higher placed, which you do not dare to abandon, since the Lord attends your will. This question is resolved in another way, so that while obeying the instructions of the abbot or priors, if it is possible, the brothers ought to obey one another; for example, when he gives license to wash garments to ten brothers, or however many there might be, and afterward there is one brother either very delicate or feeble, who is not able to perform this task, but you if you see this, since you are able to fulfil your service, you ought also to wash his clothes within that obedience enjoined to you, if you happen to be aware, whether he himself beckons to you or says something.

Similiter cum calciarios injungitur tibi lavare, et tunc intra hanc obedientiam debes lavare, si cognoveris illum priorem, qui tibi injunxit, velle, aut si ipse senior innuerit aut certe dixerit [page 625] ejus calciarios lavare vel ungere; simili modo si injunctum tibi fuerit, coquinam facere cum tuo seniore, tu si illum rusticiorem laborem ibi feceris, quia alter non potuit, et forte plus quam ille alius obedientiam seniori tuo impendis. Et similiter in reliquis causis intelligendum est de cetero, i. e. de reliquo.

Similarly when it is enjoined to you to clean the shoes, then also within this obedience you ought to wash, if you recognise the senior who commanded you, either if that elder beckons or certainly if he speaks, [page 625] be willing to wash or anoint his shoes; in a similar way if you had been enjoined to do the kitchen with your elder, if you would perform there the more menial labour, since the other was not able, perhaps more than that other you devote obedience to your elder. And similarly in other cases it ought to be understood considering the other, i.e. the remainder.

Attendendum est, quia non dicit solummodo caritate, sed omni, i. e. mentis et corporis. Simili modo cum dicit sollicitudine, subaudiendum est: omni. Caritas enim attinet ad dilectionem, videlieet Dei et proximi; sollicitudo vero attinet ad caritatem et ad locum.

It ought to be noticed, that he does not say only with love, but with all love, i.e. of mind and body. In a similar way when he says with attentiveness, it ought to be understood: with all attentiveness. For love refers to care, namely to God and neighbour; but attentiveness refers to love and to place.

Sequitur: ₅Quod si quis contentiosus reperitur, corripiatur. Et bene, cum obedientiae fecit mentionem, subjunxit: si quis contentiosus fuerit, corripiatur, quia nulli magis contentio congruit, quam inobedienti. Contentiosus enim est ille, i. e. quia² quidquid agit, semper cum murmurio vel detractione agit, sive cum defensione mala atque ingenio.

It follows: ₅If someone is discovered to be resisting, he should be rebuked. And rightly, since he makes mention of obedience, he adds: if someone would be contentious, he should be rebuked, since resistance agrees with nothing more than someone disobeying. For that person is resisting, i.e. since, whatever he does, he always does with muttering or slander, or with bad argument and nature.

Sequitur: ₆Si quis autem frater pro quavis minima causa ab abate vel a quoquam priore suo corripitur quolibet modo, ₇vel si leviter senserit animum prioris cujuscunque contra se iratum vel commotum quamvis modice, ₈mox sine mora tamdiu prostratus in terra ante pedes ejus jaceat satisfaciens, usque dum benedictione sanetur illa commotio. Iratum enim attinet ad majorem iram, commotum vero attinet ad modicam iram.   

It follows: ₆If any brother is corrected in any way, for however small an offense, by the abbot or any senior, ₇or if he even vaguely senses anger or distress, however minor, of any senior brother’s soul toward him, he should at once, ₈without delay, lie prostrate on the ground at his feet, making satisfaction until the disturbance is healed with a blessing. Angry refers to a greater anger, but distress refers to a little anger.  

Quaeri etenim potest in hoc loco: 'Jam, quia scimus, ut si minor a priore correptus fuerit, debet veniam petere, nunc videndum est, si major a minore reprehensus fuerit, quid illi faciendum est, utrum minori suo debeat veniam petere necne?' Utique veniam petere debet suo minori, quia quantum apud Deum attinet, ille minor prior esse videtur, eo quod in illa hora melius intelligit quam major, licet minor sit tempore vel aetate; et ille major, quia reprehensibilis est ante Dei judicium, minor esse cognoscitur.

It ought also to be asked in this place: 'Now, since we know that if a lesser is corrected by a senior, he ought to seek pardon, now should it be seen, if a greater should be blamed by a minor, what should he do, ought he to seek pardon from his lesser or not?' Certainly he ought to seek pardon from his lesser, since inasmuch as he draws toward God, that lesser seems to be the senior, because in that hour he understands better than the greater, although he might be lesser in time (in the monastery?) or age; and that greater, since he is reprehensible before the judgement of God, is understood to be lesser.

Et notandum est, si talis fuerit ille minor, ut debeat praecellere, debet ascendere, quia, ne ista ratio videatur esse confusa, ideo superius jussit S. Benedictus, sucundum meritum vitae [page 626] debere abbatem ordinare, et propterea abbas debet ita disponere et ordinare, ut haec ratio possit suo ordine servari.

And it ought to be noted, if that lesser is so great that he would excel, he ought to rise in rank, since, lest that reasoning seem to be confused, S. Benedict ordered above that the abbot ought to ordain according to the merit of life, [page 626] and because the abbot ought to arrange and order thus, so this reasoning is able to be served by his ordination.

Hoc vero notandum est, quia cum quis petit veniam, debet ille, cui petit, statim dicere ei surgere, eo quod, ubi dicit ₈tamdiu prostratus jaceat, usque dum benedictione sanetur illa commotio, subaudiendum est: statim ei debet dicere surgere. Si autem noluerit ei dicere surgere, aut certe si tanta fuerit negligentia, ut possit statim parcere, et non pepercerit, tunc, quia non pepercit, ducendus est per gradus, i. e. admoneatur secrete, si secreta fuerit culpa, deinde objurgetur publice, sicut jam superius dictum est, deinde si noluerit parcere in se peccanti et veniam dare, debet poni in ultimo loco, donec discat veniam tribuere aliis in se peccantibus et veniam petentibus. Post vero cum emendaverit hoc vitium, tunc revertatur in suum locum.

But it ought to be noted that when someone asks pardon, the one from whom it is sought ought to immediately tell him to rise, because, where it says ₈lie prostrate on the ground at his feet, making satisfaction until the disturbance is healed with a blessing, it ought to be understood: immediately he ought to say to him to rise. If however he does not wish to tell him to rise, or surely if the negligence were such that he is not able to forbear immediately, and he does not forbear, then, since he did not forbear, he ought to be conducted through the steps, i.e. he ought to be admonished privately, if it were a private crime, then let him be scolded publically, just as it is said above, and then if he does not wish to forbear from sinning in himself and to give pardon, he ought to be placed in the lowest place, until he learns to give pardon to others sinning in themselves and seeking pardon. But after he has amended this wrong, then he can be returned to his place.

Sequitur: ₉quod qui contempserit facere, aut corporali vindictae subjaceat aut, si contumax fuerit, de monasterio expellatur. Sed hic quaeri potest: quid est, quod hic S. Benedictus dicit si contumax fuerit, de monasterio expellatur, cum superius idem ipse dicat si quis contumax aut inobediens et rel., admoneatur semel et secundo secrete a senioribus suis; si non emendaverit, objurgetur publice [Regula Benedicti, c. 23.1-2] et rel. Quomodo enim expellendus est contumax, si admonendus est? vel quomodo admonendus, si expellendus est? Haec quaestio ita solvitur: Sciendum est namque, quia est alia contumacia, quae nullo modo unquam vult adquiescere, et altera est contumacia, quae si ad tempus contumax fuerit, i. e. si ad tempus noluerit adquiescere, tamen postmodum poenitens dicit, se velle acquiescere. Et tunc ille contumax expellendus est, qui nullo modo vult acquiescere regulae disciplinae; et ille contumax admonendus est, qui si ad tempus dicit, nolle suscipere disciplinam, postmodum poenitens dicit, se velle suscipere. Sciendum est enim, quia contumacia diversis modis fit, quamvis ad illos duos, quos superius diximus, fines venit.

It follows: ₉Anyone who scorns doing this should be subject to corporal punishment or, if he is stubborn, be expelled from the monastery. But here it ought to be asked: what does it mean when S. Benedict says here if he is stubborn, he should be expelled from the monastery, when he himself says above if any brother is found to be stubborn, disobedient etc., he should be privately reprimanded by his seniors once and then a second time; if he does not improve, he should be scolded publicly, in everyone’s presence [Regula Benedicti, c. 23.1-2] etc. For how ought the stubborn person to be expelled, if he ought to be admonished? Or how ought he to be admonished, if he is to be expelled? This question is resolved in such a way: it should be understood that there is one sort of stubbornness, in which in no way he ever wishes to submit, and there is another sort of stubbornness, in which if he is stubborn in a moment, i.e. if he does not wish to submit at a particular time, nevertheless afterward penitent he says that it is willing to submit. And thus that stubborn one should be expelled, who in no way wishes to submit to the discipline of the rule; and that stubborn one ought to be admonished, who although he says at a particular time that he does not wish to undertake discipline, afterwards penitent says that he wishes himself to undertake discipline. For it ought to be known that stubbornness happens in diverse ways, although to those two ways which we discussed above, an end comes.

V. gr. sunt quinque fratres: unus quidem, quia peccavit secrete, cum secrete admonetur, dicit: ‘non mihi curae est, quod dicis, quia nolo suscipere [page 627] regularem disciplinam’; iste talis quamvis ita dixit, tamen postmodum aut illi aut certe abbati, cum nunciatur, jactat se in terram dicens: ‘mea culpa est, quid peccavi; nunc paratus sum suscipere, quidquid placuerit vobis judicare’: iste admonendus est et ducendus per gradus. Item secundus frater cum peccat secrete, admonetur secrete, quia secrete peccavit; et cum admonetur dicit: ‘non mihi curae est, quod dicis, quia nolo regularem disciplinam suscipere’, et cet. sicut consuevit facere superbus. Simili etiam modo dicit, cum ante abbatem admonetur. Deinde ducitur in publicum, simili modo dicit etiam in capitulo. Iste talis expellendus est, si jam grandis de saeculo conversus est in monasterio, quia ipse sponte venit; si autem infans ibi nutritus fuerit et quia vult ad pejorem conversationem ire, i. e. in saeculo, iste non debet expelli, sed in carcerem mittendus est, donec se emendaverit, etiam usque ad mortem. Item tertius frater peccat secrete, et cum secrete admonetur, dicit similiter, sicut superius diximus; similiter etiam ante abbatem dicit. Deinde cum venerit in capitulum et ibi poenitens dixerit: ‘mea culpa est, quia peccavi; volo suscipere judicium, quod vobis placet dare’: iste talis non expellendus est. 

For example, there are five brothers: a certain one who, since he sinned secretly, when he is secretly admonished, says: 'I do not care what you say, since I do not wish to undertake [page 627] the discipline of the rule'; that brother, however much he might have spoken so, nevertheless afterwards either to that one or certainly to the abbot, when it has been announced, throws himself on the ground saying: 'The guilt is mine that I sinned; now I am prepared to undertake whatever it might please you to judge': that brother ought to be admonished and led through the steps. Similarly a second brother, when he sins secretly, is admonished secretly, since he sinned secretly; and when he is admonished he says: 'I do not care what you say, since I do not wish to undertake the discipline of the rule', etc. just as happened the same way above. He speaks in a similar way also, when he is admonished before the abbot. Then he is led into a public place, and he also speaks in a similar way in chapter. Such a brother should be expelled, if he was converted into the monastery as an adult from the world, since he came of his own free will; if however he was raised there as an infant and since he wished to go to a wicked way of life, i.e. into the world, that brother ought not to be expelled, but he ought to be sent to jail until he mends his ways, even all the way until his death. Similarly a third brother sins secretly, and when he is admonished secretly, speaks similarly, just as we described above; and similarly he speaks before the abbot. Then when he has come into the chapter and there has spoken penitent: ‘The guilt is mine, since I sinned; I wish to undertake the judgement which pleases you to give'; such a brother ought not to be expelled. 

Item quartus est frater, qui dum in publico arguitur, quia forte publice peccavit, aut certe in secundo vel tertio gradu est, et rel. et dixerit: ‘hanc disciplinam nolo suscipere nec regulae subdi volo’, et perseveraverit in hac resistentia, iste talis expellendus est, ita tamen, si jam grandis conversus est, sicut dixi; si autem infans ibi nutritus fuerit, non est expellendus, sed in carcerem mittendus est. Item quintus est frater; dum publice corripitur, sive quia in aliquo gradu est, sive quia publice peccavit, dicit, se nolle suscipere disciplinam, sed tamen postmodum jactat se in terram poenitens dicens, se velle suscipere: iste non est expellendus. Hoc etiam notandum est, quia ille post secretam admonitionem et publicam correptionem debet excommunicari et si in hac excommunicatione contumax fuerit, i. e. si dixerit se nolle suscipere excommunicationem, et postmodum petierit ex hoc petens [page 628] veniam pro causa, qua debuerat excommunicari, excommunicetur et pro contumacia sua publice corripiatur. Si vero postea, cum nimiis jejuniis debet constringi, [et] ibi repertus etiam fuerit contumax, et poenitens petierit veniam pro causa, qua debet constringi, constringatur nimiis jejuniis et pro contumacia sua excommunicetur.

Similarly there is the fourth brother, who when he is accused in public, since by chance he sinned in public, either is in the second or the third step etc. and he said: 'I do not wish to undertake this discipline, nor do I wish to submit to the rule', and he has persevered in this resistance, such a brother should be expelled, or at least in the case if as an adult he was converted, as I said; if however he had been raised there as an infant, he ought not to be expelled but sent to jail. Similarly there is the fifth brother; when he is rebuked publically, whether he is in some step, or whether since he sinned publically, he says that he doesn't want to undertake discipline, but nevertheless afterwards throws himself on the ground penitent saying that he wishes to undertake discipline, that brother ought not to be expelled. It also ought to be noted that he ought to be excommunicated after a secret admonition and public correction, and if he should be stubborn in this excommunication, i.e. if he has said that he does not wish to submit to the excommunication, and afterwards he should repent from this, seeking [page 628] pardon for the cause for which he deserved to be excommunicated, he should be excommunicated and publically rebuked for his stubbornness. Afterward, he ought to be constrained with extreme fasting, and if there he should also be found stubborn, and penitent he seeks pardon for the cause for which he ought to be constrained, he should be constrained with excessive fasting and excommunicated for his stubbornness.

Quod enim dicit vindicta corporali subjaceat et rel., duobus modis intelligitur, i. e. in nimiis jejuniis et in flagellis. Ac per hoc non est hic contrarium, quod hic dicitur quod si facere contempserit. Si fuerit secreta admonitio, et ille noluerit petere veniam, tenenda est sententia illa, qua dicit: Si quis frater contumax aut inobediens [Regula Benedicti, c. 23.1] i. e. secundum illam sententiam admonendus est frater semel et bis secrete; deinde publice non objurgetur, sed tantum aut nimiis jejuniis affligatur aut verberibus coerceatur secundum qualitatem personae. [cf. Regula Benedicti, ch. 23.2-5] Deinde si imprimis publice correptus noluerit veniam petere, tunc secundum hunc locum intelligi debet, h. e. aut nimiis jejuniis statim aut flagellis castigetur, si talis fuerit persona.  

For when he says should be subject to corporal punishment etc., it ought to be understood in two ways, i.e. in excessive fasting and in beatings. And there is no contradiction here in this, since it is said here if he should scorn doing so. If there were a private admonition, and that brother did not wish to seek pardon, that sentence ought to be held which says: if any brother is found to be stubborn or disobedient [Regula Benedicti, c. 23.1] i.e. according to that sentence the brother ought to be privately admonished once and twice; and then he ought to be scolded publically, but only either submitted to excessive fasting or coerced with blows according to the quality of the person. [cf. Regula Benedicti, ch. 23.2-5] Thence if first publically corrected he did not wish to seek pardon, then it ought to be understood according to this place, that is he should be castigated either with excessive fasting immediately or with blows, if he should be such a person.

Quod autem dicit si contumax fuerit, de monasterio expellatur, h. e. si talis fuerit, qui regularem omnimodo, sicut jam diximus, noluerit suscipere disciplinam, de monasterio expellatur, et in ista expulsione debet attendi persona, sicut saepe jam dictum est, i. e. si jam grandis venerit de seculo, tunc debet expelli; si vero parvus fuerit nutritus in monasterio, non debet expelli sed mitti in carcerem, quia melius est, ut in carcere sit quam ad saeculum, i. e. ad pejorem conversationem vadat.

Moreover he says that if he is stubborn, he should be expelled from the monastery, that is, if he should be a person of the sort who would not wish to undertake the discipline of the rule entirely, just as we have said, he should be expelled from the monastery, and in that expulsion his person ought to be considered, just as it has now been often said, i.e. if he came to the monastery already grown, then he should be expelled; but if he had been a little boy raised in the monastery, he ought not to be expelled but sent into jail, since it is better that he should be in jail than that he should go into the world, i.e. into an evil way of living.

Quod enim si tantae malitiae fuerit, in carcere mittendus sit frater, manifestat S. Benedictus superius in vigesimo septimo capitulo, ubi dicit: Magnopere enim debet sollicitudinem gerere abbas et omni sagacitate et industria curare, ne aliquam de ovibus sibi creditis perdat. [Regula Benedicti, c. 27.5] Numquid non melius est, secundum salutem animae mittere in carcerem, qui recte et rationabiliter ab infantia nutritus est, quam post bonam nutrituram te perdere, sicut regula vetat, dimittendo te ad saeculum ire, ut male vivas? Ac per hoc duobus modis mittendus est monachus in carcerem: uno modo, si in graviori [page 629] culpa tenetur, i. e. cum separatur a mensa et ab oratorio [cf. Regula Benedicti, c. 25]; altero vero modo, sicut hic diximus, si contumax fuerit, i. e. si disciplinam regularem suscipere noluerit et nullo pacto adquiescere voluerit dicendo: non mihi curae est de regula; - ita tamen, si ille in monasterio nutritus fuerit, sicut jam diximus.

For that if he would be so evil, the brother ought to be send to jail, S. Benedict showed above in the twenty-seventh chapter, where he says: For the abbot must take special care, hastening most wisely and attentively lest he lose one of the sheep entrusted to him. [Regula Benedicti, c. 27.5] For is it not better to send to jail according to the salvation of the soul he who was raised rightly and rationally from infancy, than to lose you after a good upbringing, as the rule forbids, by sending you to go into the world, so that you might live badly? And through this the monk might be sent to prison in two ways: in one way, if he is held in a more serious [page 629] guilt, i.e. when he is separated from the table and from the oratory [cf. Regula Benedicti, c. 25]; and in another way, just as we have said here, if he should be stubborn, i.e. if he does not wish to undertake the discipline of the rule and in no manner wishes to be quiet from saying: it is not for me to care about the rule; - thus again, if that brother was raised in the monastery, just as we have now said.