Cap. II
QUALIS DEBEAT ESSE ABBAS

[Ms P, fol. 22v – Paulus Diaconus –
Ps.-Basil: Ms K², fol. 70v; Ms E¹, fol. 29r; Ms E², fol. 37v]

Ch. 2
WHAT KIND OF PERSON THE ABBOT SHOULD BE

Translated by: Mariël Urbanus, Corinna Prior, and Bruce Venarde

Egregium enim ordinem tenuit B. Benedictus in hoc loco, eo quod prius dixit de generibus vel vita monachorum [cf. Regula Benedicti, c. 1] et postmodum subjunxit de sententia¹ abbatis, qualis ille debet esse. Veluti quis, cum aliquod aedificium construere vult, fundamentum ponit, ita et B. Benedictus facere comprobatur [page 86], cum prius de generibus monachorum dicit et post monasterialem normam descripsit; et post electionem coenobialis vitae quid aliud debuit inprimis describi nisi caput, cum descripturus erat et cetera membra? Et bene postquam coenobialem vitam elegit, de abbate, qui est caput, dixit, quia capite firmo et sano cetera membra vigebunt.

For in this section, blessed Benedict kept excellent order because earlier he spoke about the kinds and life of monks [cf. Regula Benedicti, ch.1] and afterwards added his opinion of what kind of person the abbot should be. Just as when someone wishes to construct any building, he places the foundation [first], so also St. Benedict is shown to do, [page 86] when earlier he spoke about the kinds of monks and afterward he described the monastic rule; and after the choice of monastic life, what else should be described first if not the head, when he is about to describe the other members of the monastery? And he chose well to speak about the abbot, who is the head, after monastic life, because the other members of the monastery will flourish with a strong and sensible head.

Sequitur: ₁Praeesse dignus est.

Next: ₁He who is worthy to lead.

Praeesse, i. e. superesse.

 To lead, that is, to be in charge.

In hoc enim loco animadvertendum est, quia non dixit absolute praeest, sed praeesse cum adjectione dignus; ista, enim adjectio, quae est dignus, admonet illum abbatem, ut interiora cordis sui consideret, ut cognoscat, utrum hunc honorem dignus sit accipere. Quod si se cognoverit dignum esse, referat gratias largitori suo; et si se invenerit indignum, jam ista cogitatio humilitas in illo esse cognoscitur. Deinde humilitate suscepta, ejecta superbia, ad hoc laboret et conetur, ut dignus inveniatur, quatenus sibi et auditoribus proficiat. Et non solum illum hortatur et admonet, illud considerare, verum etiam bona, quae discipuli sui agunt, indicare illis, quatenus illi, cum sua opera approbare magistrum cognoverint, arctius teneant, ut non perdant.

For in this place it must be observed, that he did not simply say he leads, but to lead with the adjective worthy; for the adjective (worthy) reminds the abbot to inspect the interior [workings] of his heart, so that he may know if he is worthy to receive this honor. If he finds himself worthy, he should thank his Benefactor; and if he finds himself unworthy, then that thought should be recognized as humility in him. Subsequently, with humility received and pride cast aside, let the abbot work and strive to be found worthy to improve himself and his listeners. And not only does [humility] encourage and admonish the abbot to consider this, but also it encourages him to point out the good things which his disciples do, in order that they may hold more closely to the abbot when they learn that their master approves of their work, so that they will not be lost.

Similiter etiam mala, si forte agunt, illis indicare magister studeat, ut illi, cum magistrum suum sua opera cognoverint reprobare, super his poenitentiam agant et de cetero emendent. Et hoc ita sive malum sive bonum illis manifestare studeat, ut illi pro bonis non se extollant et pro malis non desperent, et nec plus aut minus, quam oportet, illis sive mala vel bona indicare studeat, sed secundum competentiam unicuique dicat.

Likewise with bad things, if perhaps [disciples] do them, let the master strive to point this out to them, so that when they learn that their master condemns their works, they may do penance for these and subsequently emend. And thus let him endeavor to make clear to them the bad as well as the good, so that they may not elevate themselves on account of good things and not despair on account of bad things. And let him endeavor to point out bad and good things no more or less than it is fitting, but let him speak to everyone according to their capacities.

Sequitur: ₁Semper meminere debet abbas, quod dicitur, i. e. semper recordari debet hoc, quod ab aliis dicitur. i. e. abbas, quia si semper illud recordatus fuerit, poterit implere, quod sequitur: ₁et nomen majoris factis implere.

Next: ₁The abbot should always remember what he is called, that is he ought always to remember what he is called by others, that is abbot, because if he always remembers that, he will be able to fulfill what follows: ₁and to fulfill in his deeds the name of superior.

In hoc loco, ubi dicitur majoris, subaudiendum est: dignitatis vel officii aut personae.

In this place, where of superior is said, it must be understood: With regard to the dignity, either of the office or the person.

Nunc videndum est, quomodo debet abbas nomen majoris factis implere. Ita enim implet factis suum nomen majoris, si sic, ut est primus in sedendo, primus in ambulando, primus in cetera distribuendo sive [page 87] disponendo, ita debet esse primus in humilitate, in jejunio, in silentio, in lectione, in caritate; et sicut est, in corporalibus rebus, ita etiam in spiritalibus rebus.

Now it must be seen, how the abbot, through his deeds, ought to fulfill the name of the superior. For thus he fulfills his name of superior in deeds if just as he is first in sitting, first in walking, first in other distribution or [page 87] arrangement, thus he ought to be first in humility, in fasting, in silence, in reading, in charity; and just as he is in corporal matters, he must also be in spiritual matters.

Sequitur: ₂Christi enim agere vices in monasterio creditur.

Next: ₂For he is believed to act in the place of Christ in the monastery.

Iterum videndum est, quomodo agat Christi vices in monasterio. Ita enim agit: Christus enim descendit de coelis et elegit apostolos; ad hoc elegit, ut illos amaret, sicut dicit ipse Dominus; ait enim: Sicut dilexit me Pater, et ego dilexi vos [Io 15:9]. Et iterum ad hoc elegit, ut illos doceret, sicut idem Dominus dicit: Omnia, quaecunque audivi a Patre meo, nota feci vobis. [Io 15:15]

Again it must be seen how he should act in the place of Christ in the monastery. For he acts thus: Christ descended from heaven and chose his apostles; he chose for this reason, that he might love them, just as the Lord himself says. For he says: Just as the Father loved me, I have also loved you. [Io 15:9] And again he chose for this reason, that he might teach them, just as the Lord himself says: All thing whatsoever I have heard from my Father, I have made known to you. [Io 15:15]

Et iterum ideo apostoli elegerunt Dominum, ut diligerent illum, et obedirent ei; nam quod ideo elegerunt Dominum, ut diligerent illum, testatur Dominus, cum dicit illis: Ipse enim Pater amat vos, quia vos amatis me et credidistis mihi, quia a Deo exivi [Io 16:27]. In hoc, quod dixit amatis, ostendit amorem apostolorum erga se, et in eo, quod dixit credidistis, ostendit obedientiam apostolorum.

And again the Apostles indeed chose the Lord, so that they might love and obey him. They chose the Lord for this reason, so that they might love him. They chose the Lord for this purpose, so they might love him, as the Lord bears witness when he says to them: For the Father himself loves you, because you love me and believed in me, since I came from God [Io 16:27]. That he said you love me shows the love of the apostles towards him, and that here he said you believed in me shows the obedience of the apostles.

Vide modo, sicut Dominus elegit discipulos, ut amaret et doceret eos, ita et abbas monachos ad hoc debet eligere, si vicem vult agere Christi, ut illos diligat et doceat; nam si alias elegerit, non vicem Christi agit; ille autem videat, cujus vicem ita eligendo discipulos agat.

Now see that just as the Lord chose his disciples so that he might love and teach them, thus also the abbot ought to choose his monks according to whether he wishes to act in the place of Christ, so that he might love and teach them. For if he chooses others, he does not act in the place of Christ. Moreover, let [the abbot] see in whose place he should act in choosing his disciples.

Et iterum monachi ad hoc debent eligere abbatem suum, ut ament illum et obediant ei, sicut discipuli Christum; nam si aliter elegerint, i. e. non ut abbatem suum ament et obediant, non vicem discipulorum tenent, sed aliorum; illi videant, in quorum vice eligunt sibi abbatem.

And again the monks ought to choose their abbot accordingly, so that they may love and obey him, just as the disciples loved and obeyed Christ; for if they choose differently, that is so that they may not love and obey their abbot, they do not keep the place of the apostles, but of others; let those men in the place of [the apostles] see that they choose the abbot for themselves.

Nam idcirco praecipit S. Benedictus, abbatem novitium per unum annum probare, ut cognoscat abbas illum, si possit illum amare et docere, et similiter ille novitius debet providere per unum annum abbatem, quem amet et cui obediat.

For therefore St. Benedict instructs the abbot to test a novice for one year, so that the abbot may know him, [and] if he is able to love and teach him, and likewise that novice ought to see for a year what to expect concerning the abbot whom he would love and obey.

Nam iterum dico; nam si abbas, sicut diximus, non eligit monachos et in dilectione et doctrina Dei non habet illos, non abbas Christi, sed diaboli est abbas. Similiter et illi monachi, si non obedierint abbati aut dilexerint eum, non illum in vice Christi habent patrem. Et est sensus, cum dicit: Christi enim vicem agere creditur in monasterio, i. e. in vice Christi [page 88] creditur esse abbas in monasterio; et ubi dicit creditur, subaudiendum est: ab aliis.

For again I say that if the abbot, as we have said, does not choose his monks and does not hold them in love and in the doctrine of God, then the abbot is not Christ’s, but the devil’s. Likewise also those monks, if they do not obey the abbot or love him, they do not hold their father in the place of Christ. It this is the sense, when he says: For he is believed to act in the place of Christ in the monastery, that is, the abbot is believed to be in the place of Christ [page 88] in the monastery; and when he says is believed, it must be understood: by others.

Sequitur: ₂Quando ipsius vocatur praenomine ₃dicente apostolo: Accepistis spiritum adoptionis filiorum Dei, in quo clamamus: Abba, pater [Rm 8:15].

Next: ₂When he is called by Christ’s title, ₃as the Apostle says: You have received the spirit of the adoption of the sons of God, in which we cry out: Abba, father. [Rm 8:15]

In hoc, quod dicit praenomine, ostendit, nomen et dignitatem Christi in monasterio abbatem habere. Dignitatem enim dico, quantum ad hominem attinet, quantum vero ad Deum, dignatio Dei est, eo quod Deus condescendendo nobis fecit se patrem nostrum, sicut jam superius diximus; praenomen enim nomen est dignitatis.

Because he says by [Christ's] title, he shows by this that the abbot has the name and authority of Christ within the monastery. I say authority, as much as it pertains to man, but also as much as it pertains to God. Authority is God’s because God in descending to us made himself our father, as we already said earlier; for his name is the name of authority.

Deinde quia S. Benedictus dixit rem grandem, cum dixit, abbatem vicem Christi agere in monasterio, idcirco illam firmavit hoc testimonio, quod dicit: Accepistis spiritum adoptionis filiorum, in quo clamamus: Abba, pater.

Then, because St. Benedict said a great thing when he said that the abbot acts in the place of Christ in the monastery, he therefore strengthened that statement with this testimony, because he says: You have received the spirit of the adoption of sons, in which we cry out: Abba, father.

Paulus enim hoc jam baptizatis dicebat, et illis dicebat cum caritate, qui non cum timore serviebant; et hoc sciendum est, quia narrando Paulus dixit et indicavit illis, quia non spiritum servitutis acceperunt, sed spiritum adoptionis filiorum.

For Paul said this to the newly baptized and he spoke with love to those men, who did not serve with fear; and it must be understood that Paul, in relating this, said and indicated to them that they did not receive a spirit of servitude but rather a spirit of the adoption of sons.

Ubi animadvertendum est, quia debet unusquisque suam conscientiam inquirere, utrum Deo per timorem an per amorem servit; si autem cognoverit, se per timorem servire, tunc se cognoscat filiorum spiritum adoptionis non accepisse, sed spiritum timoris; si autem cognoverit, se per amorem servire, tunc se cognoscat spiritum adoptionis filiorum accepisse. Similiter et monachi, si per timorem obediunt abbati, tunc non est causa sua bona, quia non acceperunt spiritum adoptionis filiorum, sed timoris.

Whereby, it must be observed whether one serves God through fear or through love, since each person ought to examine his own conscience. But if [a person] recognizes that he serves through fear, then he should recognize that he did not receive the spirit of the adoption of sons, but rather the spirit of fear. But if he recognizes that he serves through love, then he should recognize that he received the spirit of the adoption of sons. Likewise also the monks: if they obey the abbot through fear, then this is a bad motive, because they did not receive the spirit of adoption of sons, but rather the spirit of fear.

Vide modo, sicut Paulus dicit, illos spiritum adoptionis Domini accepisse, in quo clamant Deum patrem, ita et monachi quasi spiritum adoptionis accipiunt ab abbate suo, quem sibi in vice Christi elegerunt patrem, in quo clamant illum patrem.

Now see, just as Paul says, that they received the spirit of the adoption of the Lord, in which they cry out to God the father, thus also the monks receive the spirit of adoption from their abbot, whom they chose for themselves as father in the place of Christ, when they call him father.

Abba hebraica et syriaca lingua est, graeca vero et latina lingua pater dicitur. Quia cognovit B. Paulus apostolus, gentes suas epistolas esse lecturas, ideo dixit Abba, pater, ut unaquaequae gens in sua liugua haberet hoc nomen, quod est pater.

Abba is a Hebrew and Syrian word, but called pater in Greek and Latin. Because the blessed apostle Paul recognized that gentiles would read his epistles, he therefore said Abba, pater, so that every people might have this name, that is pater, in his own language.

Sequitur: ₄Ideoque abbas nihil extra praeceptum Domini, quod absit, debet docere aut constituere vel jubere.

Next: ₄Therefore the abbot must not, heaven forbid teach or establish or command anything that is outside the Lord’s commandments.

Istud [page 89] enim ideo ad superiorem sensum attinet, ac si diceret: Si abbas vicem Christi agere creditur, propterea non debet docere aut constitnere vel jubere, quod absit, i. e, quod nunquam sit, contra praeceptum Domini; extra praeceptum Domini ponitur pro 'contra' praeceptum; extra enim pro 'contra' ponitur.

This [page 89] therefore pertains to the earlier sense, as if he said: If it is believed that the abbot acts in the place of Christ, for this reason he must not teach or establish or decree, heaven forbid, that is, never teach what is contrary to God’s teaching; outside the Lord’s commandments is in place of ‘against’ the commandments; for outside is in place of ‘against’.

Docere enim attinet ad doctrinam, quae est in scripturis divinis, ac si diceret: nihil aliud debet docere, nisi quod in textu regulae et in scripturis divinis invenitur.

For to teach pertains to doctrine, which is in the holy scriptures, as if he said: He must teach nothing else except what is found in a text of the Rule and in the holy scriptures.

Sic enim B. Hieronymus dicit: Cave prudens lector superstitiosam intelligentiam, ut non sensui tuo jungas scripturas, sed scripturae jungas sensum tuum, ut intelligas, quod sequatur [Jerome, Commentarii in Evangelium Matthaei I, 10:29, PL 26, col. 66D].

For thus the blessed Jerome says: Beware, prudent reader, of superstitious interpretation, so that you do not join the scriptures to your own meaning, but that you bring your meaning to the scriptures, so that you may understand what follows [Jerome, Commentarii in Evangelium Matthaei I, 10:29].

Constituere vero attinet, ad locus, qui constituuntur in monasterio. Et quomodo isti loci constitui possunt contra praeceptum Domini? Possunt etiam, si ita constituuntur, ut non honeste et recte constituantur, ita ut saluti animae in illis locis aliqua contrarietas generetur; recte et honeste constituuntur, ut fratres, qui ibi laborant aut quidquid agunt, possint sine contrarietate animae laborare.

But to establish pertains to the places, which are established in the monastery. And how can these places be established contrary to the Lord’s commandments? They can indeed, if they are established in such a manner that they are not established honorably and properly, but so that in these places some opposition to the salvation of the soul is created; it is established properly and honorably so that the brothers, who work there or who do something there can work there without opposition to their soul.

Verbi gratia, loci sunt, quos alii affectus (?) vocant, ut sunt isti, ubi fratres operantur manibus aut ubi lavantur, quando polluti in nocte fuerint, aut ubi legunt aut aliquid agunt, sicut diximus.

There are for example places that others call affectus,¹ just as there are those places where brothers work with their hands or where they are washed when they have been polluted in the night, or where they read or do something else, as we have said.

Jubere vero attinet ad imperium, sicut imperat abbas monacho, vadere in aliquem locum aut aliquid agere. Talia enim jussa contra praeceptum Domini sunt, si in his praeceptis scandalum animae reperitur; illa enim studeamus discere in terris, quorum nobis notitia proficiat in coelis.

To command certainly pertains to authority (imperium), just as the abbot orders (imperat) a monk to go to someplace or to do something. For such orders are contrary to the Lord’s commandments, if in these commandments there is an offence of the soul. Let us strive to learn these things on earth, knowledge of which may benefit us in heaven.

Sequitur: ₅Sed jussio ejus vel doctrina fermentum divinae justitiae in discipulorum mentibus conspergatur.

Next: ₅But instead his command and his teaching should sprinkle the yeast of divine justice in the minds of his disciples.

Nunc videndum est, quare S. Benedictus superius dixit tria, id est docere vel constituere vel jubere, et hic dixit duo, jussio et doctrina. Ideo non dixit constitutio, quia constituere attinet, sicut dixi, ad constitutionem locorum, quae magis ad exteriorem hominem attinet, eo quod ibi noster exterior homo corporaliter agit in illo, quamvis salus animae in illis possit reperiri; doctrina vero vel jussio ad cordis aures attinet, id est interioris hominis, eo quod per illum homo exterior percipit verba.

Now it must be seen how St. Benedict said three things above, that is to teach or to establish or to command, and here he said only two, command and teaching. He did not say establishment (constitutio) because it pertains to establishing (constituere). Just as I said [earlier], the establishment of places relates more to the exterior man because our exterior man exists there physically, although the salvation of the soul can be found in those [physical places]. But teaching or command pertains to the ears of the heart, that is to the inner man, because the exterior man learns the words through him.

Fermenti enim natura [page 90] est, omnem saporem farinae ad se trahere. Fermentum autem in malo et in bono ponitur; ponitur enim in malo, ut est illud: Expurgate vetus fermentum, ut sitis nova conspersio, sicut estis azimi [1 Cor 5:7]. Fermentum enim ad veteris Adae conversationem attinet; Adam enim fermentum fuit in massa generis humani, quia sicut ille corruptus fuit, ita traxit omnem saporem generis humani, i. e. corrupit genus humanum. Sed Deus misertus humanae naturae misit aliud fermentum in terris, hoc est filium suum, qui faceret novam conspersionem, ut omnes, quotquot voluerint, salvarentur. Ille vero fecit novam conspersionem et traxit omnia ad suum saporem, sicut ipse dixit: Si exaltatus fuero a terra, omnia traham ad me [Io 12:32].

For it is the nature of yeast [page 90] to draw all the flavour of the flour to itself. But yeast is placed within the bad as well as the good. It is placed in the bad, as it is said: Purify the old yeast, so that you will be as new dough, just as you are morally pure.² [1 Cor 5:7] For yeast belongs to the way of life of Adam in the Old Testament; for Adam was the yeast in the dough of the human race, and just as he was corrupted, so he drew all his flavour to the human race, that is he corrupted the race of man. But God, having mercy on human nature, sent another yeast to earth, that is his son, to make new dough, so that all who wished would be saved. Indeed, he made new dough and drew all things to his flavour, just as he said himself: If I am exalted, I will draw all things from the earth to me. [Io 12:32]

In hoc enim loco, ubi dicit omnia, subaudiendum est: electa. Et propterea Paulus dicit: Expurgate vetus fermentum [1 Cor 5:7], i. e. expellite a vobis veteris Adae conversationem, ut possitis suscipere novi Adae, qui est Christus.

For in this place, where he says ‘all things’, it is to be understood as “chosen things.” And therefore Paul says: Purify the old yeast, [1 Cor 5:7] that is drive away from yourself the way of the old Adam, so that you can receive the way of the new Adam, who is Christ.

B. vero Benedictus, quia superius dixerat, abbatem vicem Christi agere, idcirco dicit nunc: Jussio ejus vel doctrina fermentum divinae justitiae in discipulorum mentibus conspergatur, ac si diceret: quia vicem agit Christi, ita debet trahere ad suum saporem omnem massam monachorum, sicut Christus traxit ad se omnia, hoc est per patientiam, per humilitatem, per doctrinam et ceteras virtutes.

Indeed St. Benedict, because he had said above that the abbot acts in the place of Christ, therefore now says His command and his teaching should sprinkle the yeast of divine justice in the minds of his disciples, as if he said: because he acts in the place of Christ, he must thus draw the entire dough of monks to his flavour, just as Christ drew all things to himself, that is through patience, humility, teaching, and other virtues.

Ubi enim dicit fermentum; subaudiendum est: quasi ut sit fermentum divinae legis justitiae; fermentum enim tunc bene trahit saporem massae ad suum saporem, si prius fuerit comminutum atque minutatum; ita et abbas tunc recte potent trahere voluntates et mores monachorum ad suum morem, si prius fuerit comminutus et contribulatus, hoc est, si compassionem et tribulationem fratrum suorum habuerit.

For where he says yeast, it must be understood: as though it may be the yeast of the law of divine justice; for then the yeast draws well the taste of the dough to his own flavour, if first it is broken down and weakened; thus then the abbot can also rightly draw the will and the ways of the monks to his way, if he shall first be broken down and afflicted, that is, if he has compassion and distress for his brothers.

Item fermentum, sicut Isidorus dicit, a fervore dictum est, quod plus prima hora non potest continere, crescendo enim excedit [Isidore of Seville, Etymologiae XX, c. 2.18]. De fermentis² enim in scripturis divinis, sicut Beda dicit, pro dilectione ponitur [cf Bede, In Lucae Evangelium Expositio IV, 13:21, CCSL 120, p. 270] [page 91].

Likewise yeast (fermentum), as Isidore says, it is named from the word heat (fervore), which cannot be contained for more than the first hour, for it expands by growing.³ Yeast, in the divine scriptures, stands for love, as Bede says. ⁴

Sequitur: ₆Memor semper abbas, quia doctrinae sua vel discipulorum obedientiae utrarumque rerum in tremendo judicio Dei facienda erit discussio.

Next: ₆The abbot must always be mindful that there will have to be a trial in God’s fearsome court concerning two matters: his teaching and his disciples’ obedience.

Istud enim vel pro ‘et’ positum est.

Indeed, that word vel is used in place of et.

Egregius enim ordo est in hoc loco in eo quod superius admonuit abbatem, ut doctrina ejus vel jussio talis sit, quale fermentum divinae justitiae in mentibus discipulorum, et nunc subjunxit dicens: Memor semper abbas, quia ille de doctrina sua, et monachi de obedientia sua reddituri sunt rationem in die judicii; et ob hoc dixit solummodo abbati memorem esse, ut ille sollicitus sit de doctrina sua et discipulos suos reddat sollicitos de obedientia sua.

For there is an excellent [word] order in this place because he cautioned the abbot above that his teaching and command might be like the yeast of divine justice in the minds of the disciples, and now Benedict he adds this, saying: The abbot must always be mindful that he [will be tried] on his teaching, and that the monks will deliver an account of his obedience on the day of judgement. And he said only to the abbot to be mindful on this account, so that he may be attentive to his teaching and make his disciples attentive to their obedience.

Altero vero modo idcirco dixit, solummodo abbatem memorem esse debere, eo quod ille tam de sua doctrina quam de obedientia discipulorum suorum redditurus est rationem Deo in die judicii. Et propterea dixit: (de) obedientia discipulorum suorum, utrum sit perfecta an imperfecta obedientia, sicut et: (de) doctrina abbatis, si plus fuerit aut minor illa doctrina, quam debet.

Therefore he said, but in another way, that only the abbot must be mindful because he will deliver an account to God on the day of judgement not only about his teaching but about his disciples’ obedience as well. And therefore he said: (concerning) his disciples’ obedience, whether it may be perfect or imperfect obedience, and likewise (concerning) the abbot’s teaching, whether that teaching is more or less [perfect] than it must be.

Nunc iterum videndum est, quare dicit semper, cum dixit: memor abbas. Ideo dixit semper, quia voluit B. Benedictus, ut nunquam a corde abbatis discussio ista, id est inquisitio ista recedat.

Now it must be seen again in what way he said always, when he said: the abbot must be mindful. He said always, because blessed Benedict wished that this trial never [be absent from] the heart of the abbot, that is, that the investigation be far [from his heart].

Et iterum videndum est, quare dixit tremendo, cum suffecisset illi dicere: in die judicii facienda erit discussio? Ideo dixit tremendo, ut tremorem incuteret legentibus et audientibus hanc legem.

And it must be seen again in what way he said fearsome, when it would have been sufficient for him to say that a trial will be held on the day of judgement. He said fearsome [tremendo], so that he might instill trembling in those reading and hearing this law.

Et quia voluit, ut abbas hanc discussionem manifestus et plenius cognosceret, idcirco hoc exemplum pastoris subjungere studuit; ait enim: ₇Sciatque abbas, culpae pastoris incumbere, quidquid in ovibus paterfamilias utilitatis minus potuerit invenire, ac si diceret: sicut paterfamilias inquirit diligenter pastorem ovium suarum de negligentiis earum.

And because he wished the abbot to find this examination [of his own heart] to be clearer and more complete, he therefore strived to join it with this example of a shepherd, for he says: ₇And an abbot should know that whatever use the father of the household finds lacking in the sheep will be blamed on the shepherd, as if he said: just as the father of the household carefully examines a shepherd of his sheep about his neglect.

Verbi gratia, inquirit eum: 'Quare mortua est ovis mea? quare lupus rapuit illam? quare ovile non fuit bene coopertum? quare, cum infirma fuit, non medicavit illi, vel quare forsitan flagellavit illam?' et cetera his similia; quodsi pastor potuerit illi mittere rationem de infirma vel mortua [page 92] ove, tunc liberabitur, si vero non potuerit, poenae subjacebit: ita et Dominus faciet cum abbate.

For example, he asks: 'How did my sheep die? How did a wolf seize her? Why was the sheepfold not well covered? Why, when she was sick, did you not medicate her, or why perhaps did you flog her?' and other questions like these. But if the shepherd is able to give him an account of a sick or dead [page 92] sheep, then he is acquitted; if however he cannot, then he is liable to punishment. And so God does with the abbot.

Paterfamilias est Dominus, pastor vero est abbas, oves autem intelliguntur monachi, tempus, quo missurus est abbas rationem, intelligitur vita futura, in qua debet abbas mittere rationem de negligentiis monachorum suorum.

The father of the household is the lord, but the shepherd is the abbot, while the sheep are understood to be the monks, and the time, in which the abbot makes account, is understood to be the future life, in which the abbot must render an account for the failings of his monks.

Et bene dixit: quidquid in ovibus paterfamilias utilitatis minus potuerit invenire, id est non solum de spiritali negligentia, verum etiam de temporali eorum necessitate missurus erit rationem; quodsi non poterit mittere rationem tam de spiritali quam de temporali negligentia eorum, tunc condemnabitur.

And he said well: whatever use the father of the household finds lacking in the sheep will be blamed on the shepherd, that is not only concerning spiritual neglect, but also concerning their earthly needs he will render an account. But if he is not able to render an account of spiritual as well as earthly neglect of them, then he will be condemned.

Et hoc animadvertendum est, quia non liberabuntur monachi, cum abbas condemnatus fuerit, sed monachi condemnabuntur juxta meritum suum; abbas vero duplici poena luet, id est una pro sua negligentia, altera, quia illius negligentia non recta egerunt monachi.

And this must be observed, that the monks will not be acquitted when the abbot is condemned, but rather the monks will be condemned according to their own merit. Certainly the abbot pays a double punishment, that is one for his neglect, the other because through his neglect the monks did not act properly.

Si autem potuerit mittere rationem, quia non sua negligentia perierunt, tunc liberabitur, sicut in subsequentibus manifestat; ait enim: ₈tantum iterum erit liber, ut si inquieto vel inobedienti gregi pastoris fuerit omnis diligentia attributa.

If, however, he is able to give an account that [the monks] did not perish through his neglect, then he will be acquitted, as is made clear in the following, for [Benedict] says: ₈Likewise he will be equally free if all diligence is applied to a shepherd’s unsettled and disobedient flock.⁵

Vide modo, quia, sicut prius terrorem incussit abbati de ratione mittenda, ita nunc laetificare eum studet, dum dicit: Tantum iteram erit liber.

Look at the way that, just as [Benedict] earlier instilled fear in the abbot concerning the account that must be given, thus now he desires to delight him, when he says: Likewise he will be equally free.

Et cum dicit liber, subaudiendum est: a vinculis negligentiae monachorum.

And when he says free, it must be understood: [free] from the chains of the monks’ neglect.

Animadvertendum est in hoc loco, quia inquietus et ad animam et ad corpus attinet, eo quod est inquietudo animae et corporis, et per inquietudinem corporis ostenditur inquietudo animae, et ex inquietudine animae procedit inquietudo corporis.

It must be observed in this place, that unsettled [inquietus] concerns both the mind and the body, because disturbance [inquietudo] is of the mind and of the body, and disturbance of the mind is exhibited through the disturbance of the body, just as disturbance of the body proceeds from the disturbance of the mind.

Inquieto, id est non quieto. Inquietudo corporis est, cum monachus vagatur de loco in locum; inquietudo animae est, cum audit signum et tardius occurrit [cf. Regula Benedicti, c. 43], vel negligenter agit ea, quae sibi injuncta fuerint, eo quod anima non est in suo statu, in quo debuit esse, sed quasi jam vacat, ³ cum a sua rectitudine cecidit in negligentiam.

Unsettled, that is not settled. Disturbance of the body is when a monk wanders from place to place; disturbance of the mind is when he hears the bell and comes to meet it slowly [c.f. Regula Benedicti, c. 43], or he carries out those things which have been imposed upon him negligently because his mind is not in the condition ought to be, but is as if already vacant,⁶ when it falls from correctness into neglect.

Omnis pastoris fuerit diligentia attributa.

All diligence is applied [to a] shepherd’s [flock].

Nunc videndum est, quare dixit omnis, cum dixit diligentia? Ideo dixit [page 93] omnis, ut non solum abbas debeat de diligentia spiritali studium habere, sed etiam de necessitate eorum temporali. Ideo, enim dixit omnis, cum dicit diligentia, quia ad spiritalem et temporalem diligentiam attinere voluit: ad temporalem, sicut est domus, locus, cibus, potus, vestimentum, et caetera his similia. Quia si solummodo de spiritali diligentia et non temporali sollicitus fuerit, nil adjuvat, et iterum nil adjuvat, si solummodo de temporali necessitudine eorum sollicitus fuerit, (si) non⁴ spiritali. Sed tamen plus debet de spiritali diligentia studiosus esse quam de temporali.

Now it must be seen why he said all when he said diligence. He said [page 93] all, so that the abbot should not only be zealous for spiritual diligence, but as well for their temporal need. Therefore he said all, when he said diligence, because he wished to refer to spiritual and to worldly diligence such as house, a place, a meal, a drink, clothes, and other similar things. Because if he is only concerned with spiritual diligence and not with worldly [diligence], [then] he is of no use, and again he is of no use if he is only concerned with their worldly needs, not with spiritual [needs]. But nevertheless he ought to be more devoted about the spiritual diligence than about the worldly [diligence].

Attributa, id est impensa.

Applied, that is, devoted to.

Sequitur: ₈morbidis eorum actibus fuerit universa cura exhibita.

Next: ₈Every effort to cure its unhealthy actions is applied.

Quod dicit: morbidis actibus, ad infirmitates mentis attinet, quia de corporalium infirmitatum cura inferius dicturus est.

 When he says unhealthy actions, it pertains to the sicknesses of the mind, because he will discuss the treatment of corporal sickness below.

Et bene dixit: morbidis actibus, quia infirmitas animae per actiones corporis intelligitur, sicuti est, cum pigre ad officium venit et somnolentiam habet, et caetera, his similia.

And well he said: unhealthy actions, because sickness of the mind is understood through actions of the body, just as it is when [a monk] comes slowly to the office and he is drowsy, and similar things.

Morbidis actibus intelliguntur: infirmis actibus, hoc est negligentibus operibus. Morbidi actus sunt opera negligenter facta et caetera vitia.

Unhealthy actions is understood to be weak actions, that is neglected works. Unhealthy actions are works done carelessly and other sins.

Et hoc animadvertendum est, quia iste morbus, id est infirmitas, ex infirmitate animae procedit, quia sicut corpus habet infirmitates suas, id est febrem et caetera his similia, ita habet anima suas infirmitates, id est iram, furorem, indignationem et caetera his similia: et quantum plus fuerint opera negligenter facta, tanto ex majore infirmitate animae descendunt. Quod si majora vitia fuerint quasi poenae (paene?) morte⁵ infirmitates majores intelliguntur. Nam cum videris fratrem negligentem, cognosce, ejus animam esse infirmam.

And this must be observed, that this illness, that is sickness, proceeds from the sickness of the soul, because just as the body has its sicknesses, that is fever and other similar things, so the soul has its sicknesses, that is anger, rage, indignation and other similar things. And the more carelessly works are done, the more they derives from great illness of the soul. Because if there are major faults, like the punishments of death, then they should be understood as major illnesses. For when you see a negligent brother, know that his soul is sick.

Et hoc animadvertendum est, quia unum significat istud, quod hic dixit: universa cura fuerit exhibita, et illud, quod superius dixit: omnis diligentia attributa; et ob hoc hic illud replicavit causa exaggerationis verborum.

And it must be observed that it means one and the same thing when Benedict said here and every effort to cure is applied, and when he said above all diligence is applied. He repeated it for the sake of emphasizing the words.

[page 94] Sequitur: ₉Pastor eorum in judicio Domini absolutus dicat cum Propheta Domino.

[page 94] Next: ₉Let their shepherd, acquitted in the Lord’s judgement, speak to the Lord, with the Prophet.

Absolutus, subaudiendum est: a vinculis negligentiae discipulorum suorum.

Acquitted, must be understood as from the negligence of his disciples.⁷

Dicat positum est pro ‘dicet’.

Let him speak [dicat] is instead of he will speak [dicet].

Sequitur: ₉Justitiam tuam non abscondi in corde meo, veritatem tuam et salutare tuum dixi [Ps. 39:11].

Next: ₉I did not hide your justice in my heart and I spoke your truth and your salvation [Ps 39:11].

Justitia enim in hoc loco pro generali justitia est posita, quae ad omnes virtutes attinet, veluti est illud Prophetae; ait enim: Indicabo tibi, o homo, quid Dominus tuus requirat a te, judicium et justitium, et ambulare sollicitum cum Deo tuo [Mi 6:8]. Quasi errans genus humanum a Deo, idcirco dixit: Indicabo tibi.

For justice was put forth here instead of general justice, which pertains to all virtues, just as this statement of the prophet; for he said: I will show you, o man, what your God requires of you, judgement and justice, and to walk anxiously with your God [Mi 6:8]. Just as if the race of man wanders from God, he therefore said: I will show you.

Judicium vero est discernere inter bonum et malum, justitia autem est, recedere a malo et facere bonum. Ambulare sollicitum dixit, ut sollicite custodiat bonum, quod agit; veritas vero attinet ad Deum, quia ipse dixit: Ego sum via, veritas et vita [Io 14:6]; et iterum attinet ad specialem virtutem, de qua dicit Apostolus: Veritatem loquimini unusquisque ad proximum suum [Eph 4:25; also Za 8:16], ac si diceret: 'Nolite mentiri invicem.'

Judgement is to discern between right and wrong, justice however is to retreat from evil and do right. [The prophet]⁸ said walk anxiously, in order that a man protects anxiously the good he does; truth however pertains to God, because he [Christ] himself said: I am the way, the truth and the life [Io 14:6]; and again it pertains to special virtue, of which the apostle [Paul] says: Speak the truth, every person with his neighbour [Eph 4:25; also Za 8:16], as if he said: “Refuse to lie to each other.”

Salutare enim attinet ad Christum, de quo dictum est: Salutare tuum da nobis [Ps 84:8], et potest referri ad praecepta divina, quia salutaria sunt. Et est sensus, cum dixit: Justitiam tuam non abscondi in corde meo, veritatem tuam et salutare tuum dixi, i. e. dixi illis recedere a malo et facere bonum, et praecepta tua indicavi illis, necnon et te ipsum illis manifestavi.

For salvation pertains to Christ, of which is said: Grant us your salvation [Ps 84:8], and it can refer to divine teachings, because they save. And this is the sense when he said: I did not hide your justice in my heart and I spoke your truth and your salvation, that is, I have said to them to retreat from evil and do good, and I have showed your teachings to them, and I have also revealed you yourself to them.

Sequitur: ₉Ipsi autem contemnentes spreverunt me. [Ez 20:27].

Next: ₉Yet they scornfully rejected me. [Ez 20:27]

Contemnere, i. e. spernere, i. e. rejicere vel repellere. Tunc contemnit quis, quando non vult audire praeceptum; spernit autem, quando ea, quae audit aut habet forte, de corde suo repellit; quia aliud est, in domum non sinere intrare, sicut est contemnere, et aliud, si susceptum habet, de domo sua rejicere. Et est sensus, cum dicit: Ipsi autem contemnentes spreverunt me, i. e. noluerunt audire, et si audierunt, a cordibus suis ea, quae dixi, expulerunt.

To scorn [contemnere], that is to reject [spernere], that is to refuse [rejicere] and to drive away [repellere]. Someone scorns, when he does not wish to hear teaching; moreover he rejects [it], he drives it out of his heart, what he hears or perhaps has. For it is one thing to forbid entrance into a house, as if to scorn, and another to refuse someone already received. And this is the sense when he says Yet they scornfully rejected me, that is, they did not wish to hear me, and if they listened, still they drove from their hearts those things I said.

Sequitur: ₁₀Et tunc demum inobedientibus curae suae ovibus poena sit eis praevalens ipsa mors.

Next: ₁₀And then in the end the punishment for disobedient sheep in his care will be death itself prevailing over them.

 Tunc demum, i. e, tunc, deinde, postea; curae suae, i. e, saluti suae.

Then in the end, that is, then, later, afterwards.

Curae suae attinet ad spiritalem salutem et ad salutem [page 95] corporis, verbi gratia, tunc non obediunt curae suae, cum praeceptis divinis, quae salutem hominibus se observantibus praebent, non oboediunt; vel tunc non oboediunt saluti suae, cum sibi servitium aut necessitas sive pro infirmitate sive pro sanitate impensa fuerit, et illi, cum debent pro illo servitio vel necessitate sibi impensa in melius proficere, non solum non proficiunt, verum etiam in pejus proveniunt.

His care, that is, his salvation. His care pertains to spiritual salvation and to bodily salvation [page 95], for example when [brothers] do not submit to his care, when they do not obey divine teachings that provide salvation [salutem] to men who observe them. And then they do not submit to his care, when there is servitude or need for him whether for sickness or for excessive health, is applied; when they ought to do better with regard to servitude or need, not only do they not do better, but even do worse.

Sit poena suapraevalens eis ipsa mors, ita enim construitur, i. e. tunc sit, hoc est fiat poena, subaudiendum est, sua ipsa. ⁶

Will be death itself prevailing over them: thus [the sentence] is constructed, that is, then the punishment that should be done, and it must be understood: their own punishment.

Praevalens mors: Praevalens, i. e. valde valens. Et est sensus, cum dicit: Tunc demum inobedientibus curae suae ovibus poena sit eis praevalens ipsa mors, i. e., quantum minus studium vel minorem curam habuerint erga salutem suam tam spiritalem quam etiam corporalem, tantum majorem poenam habebunt. Et propterea dicit curae suae, i.e. salutis suae.

Death prevailing: prevailing [praevalens], that very powerful [valde valens]. And this is the sense when he says: Then in the end the punishment for disobedient sheep in his care will be death itself prevailing over them, that is, the less zeal or care they have regarding their own salvation, spiritual as well as bodily salvation, the greater will their punishment be, and therefore he says his care, that is, their salvation.

Sequitur: ₁₁Ergo cum aliquis suscipit nomen abbatis, duplici debet doctrina suis praeesse discipulis.

Next: ₁₁Therefore, when anyone takes up the name of abbot, he must lead his disciples with twofold teaching.

Istud enim ergo ex superioribus pendet, ubi B. Benedictus dicit: ₆Memor semper abbas, quia doctrinae suae vel discipulorum obedientiae utrarumque rerum in tremendo judicio Dei facienda erit discussio, ac si diceret: Si ita est, ut ille abbas tam de sua doctrina quam de obedientia discipulorum suorum redditurus erit⁷ rationem, ergo, qui suscipit nomen abbatis, duplici debet doctrina suis praesse discipulis, i. e. omnia bona et saccta factis amplius quam verbis ostendat, videlicet prius bona faciendo et postmodum verbis docendo.

For that therefore depends on what was written above, where blessed Benedict says: ₆The abbot must always be mindful that there will have to be a trial in God’s fearsome court concerning two matters: his teaching and his disciples’ obedience, as if he said: If it is thus that the abbot will hand over an account of his teaching as well his disciples’ obedience, therefore, he who takes up the name of abbot, must lead his disciples with twofold teaching, that is he should show [them] all that is good and holy by his deeds even more than by his words, namely first by doing good things and then by teaching with words.

Sunt enim multi, qui dicunt, solummodo esse doctrinam verbis, et iterum sunt alii, qui dicunt, solummodo esse doctrinam operibus. B. vero Benedictus quia cognovit, utrumque esse necessarium, i. e. doctrinam, quae verbis fit, et doctrinam, quae operibus, idcirco dixit duplici doctrina, i. e. doctrina, quae fit verbis, et doctrina, quae operibus.

For there are many who say that there is teaching only by words, and again there are others who say that there is teaching only by works. But blessed Benedict, because he recognizes that both are necessary, that is teaching, which takes place through words, and teaching, which takes place through works, therefore said a twofold teaching, that is teaching through words and teaching through works.

Et ut ad superiora redeamus, ubi dicitur: ₁₂omnia bona et sancta factis amplius quam verbis ostendat: quia magis [page 96] doctor actibus quam verbis praeesse debet, docet B. Gregorius in libro pastorali hoc modo dicens, ait enim: Sed inter haec ad ea quae jam diximus, caritatis studio retorquemur... [omitted in Mittermüller, added from SC 382: ut praedicator quisque plus actibus quam vocibus insonet, et bene vivendo vestigia sequacibus imprimat quam loquendo quo gradiantur ostendat.

And let us return to the previous discussion,⁹ where it is said: ₁₂He should show all good and holy things in deeds more than in words, that a teacher [page 96] ought to take the lead more through deeds than through words. St. Gregory teaches [this] in the Liber Pastoralis in this way, for he said: But in the midst of these things we are brought back by the earnest desire of charity to what we have already said above; [omitted in Mittermüller: that every preacher should give forth a sound more by his deeds than by his words, and by good living imprint footsteps for men to follow rather than by speaking show them the way to walk.

Quia et gallus iste, quem pro exprimenda boni praedicatoris specie in loquutione sua Dominus assumit, cum jam edere cantus parat, prius alas excutit, et semetipsum feriens vigilantiorem reddit Quia nimirum necesse est ut hi qui verba sanctae praedicationis movent, prius studio bonae actionis evigilent, ne in semetipsis torpentes opere, alios excitent voce; prius se per sublimia facta excutiant, et tunc ad bene vivendum alios sollicitos reddant; prius cogitationum alis semetipsos feriant; quidquid in se inutiliter torpet, sollicita investigatione deprehendant, districta animadversione corrigant; et tunc demum aliorum vitam loquendo componant; prius punire propria fletibus curent, et tunc quae aliorum sunt punienda denuntient; et antequam verba exhortationis insonent, omne quod locuturi sunt,] ... operibus clament. [Gregory the Great, Regula Pastoralis III, c. 40, SC 382, pp. 530-532]

For that cock, too, whom the Lord in his manner of speech takes to represent a good preacher, when he is now preparing to crow, first shakes his wings, and by striking himself makes himself more awake; since it is surely necessary that those who give utterance to words of holy preaching should first be well awake in earnestness of good living, lest they rouse others with their voice while themselves torpid in performance; that they should first shake themselves up by lofty deeds, and then make others solicitous for good living; that they should first strike themselves with the wings of their thoughts; that whatsoever in themselves is unprofitably torpid they should discover by anxious investigation, and correct by strict reproach, and then at last set in order the life of others by speaking; that they should first take heed to punish their own faults in tears and then denounce what calls for punishment in others; and that, before they give voice to words of exhortation, they should proclaim in their deeds what they are about to speak. [[Gregory the Great, Regula Pastoralis III, c. 40, SC 382]¹⁰

Unde subditur, ₁₂id est: omnia bona et sancta factis amplius quam verbis ostendat.

When is added ₁₂He should show all good and holy things in deeds more than in words.

Nunc animadvertendum est, quare praemisit omnia, cum dixit bona et sancta? Ideo dixit omnia, quia nil excludit abbati, hoc est, non secundum quod abbas eligit aut ei libitum solummodo fuerit, sed omnia debent esse bona et sancta, hoc est, quae in scripturis divinis repererit hoc est secundum auctoritatem divinarum scripturarum.

Now it must be observed, why he placed all before good and holy? He said all because he excludes nothing concerning the abbot, that is, not according to what the abbot chooses or only what is pleasing to him, but all things ought to be good and holy, that is what he learns in the divine scripture, that is, according to the authority of the divine scripture.

In hoc enim loco, quo dicit: factis amplius quam verbis ostendat, utrumque vult. s. Benedictus, id est doctrinam verborum et operum. Sed quia sunt multi, qui non possunt utrumque peragere, id est doctrinam verborum et operum, idcirco dixit: factis amplius, ac si diceret: utrumque debet peragere, sed quamvis utroque modo debet praeesse, tamen magis factis; et si periculum est in illo, qui factis solummodo praeest, tamen magis periculum est in illo, qui solummodo verbis praeest, ac si diceret: et doctrina et opere debet praeesse, maxime opere.

For in this place, where he says: He should show in deeds more than in words, and St Benedict wants both, that is the teaching by words and by deeds. But because there are many who cannot carry out either, that is the teaching by words or deeds, he therefore said: more in deeds, as if he said: he ought to carry out both, but even though he ought to lead [them] in both ways, still [he ought to lead them] more through his deeds. And if there is danger in one who leads only through deeds, there is still more danger in one who leads [them] only through words as if he said: and he ought to lead through teaching and work, [but] most of all through work.

Nam quod utrumque necessarium sit, id est doctrina verborum et doctrina operum, plurima habemus exempla. Legitur enim de Domino Jesu, quia coepit Jesus facere et docere. Vide modo, quia prius dixit facere, et postmodum docere.

That both are necessary, that is the teaching of words and the teaching of deeds, we have many examples. For it is read of the Lord Jesus that he began to act and to teach. You see in this way that he said first to act, and afterwards to teach.

Et iterum: Erat autem Jesus docens in synagogis eorum quasi potestatem habens, non sicut scribae eorum [Mc 1:22]. Sermo scribarum non habet potestatem, quia, non complent opere, quod verbis dicunt; sermo autem Domini habet potestatem, quia prius opere complebat et postmodum verbis praedicabat. Unde unusquisque, membrum ejus, si caput suum vult sequi, hoc, quod verbis praedicat, opere compleat.

And again: However Jesus was teaching in their synagogue as one having power, not as their scribes [Mc 1:22]. The word of the scribes has no power because they do not fulfil through work what they say in words; however, the word of the Lord has power because he fulfilled it first through work and afterwards he preached in words. Whence if anyone each one wants his limb to follow his head, he should fulfil in deeds what he preaches in words.

Et quod utrumque sit necessarium, testatur Papa Gregorius, cum dicit: Cujus vita despicitur, restat, ut ejus praedicatio contemnatur [Gregory the Great, Homiliae in Evangelia XII, c. 1, CCSL 141, p. 82].

And Pope Gregory testifies that both are necessary when he says: The preaching of those whose life is despised will also be despised [Gregory the Great, Homoliae in Evangelia XII, c. 1].

Et [page 97] B. Hieronymus dicit: Utrumque enim Dei servis necessarium est, ut et opus sermone, et sermo operibus comprobetur. [Jerome, Commentarii in Evangelium Matthaei I, 7:21, CCSL 77, p. 45]

And [page 97] the blessed Jerome says: For both are necessary to God’s servants, that works are proven by words, and the words are proven by works. [Jerome, Commentarii in Evangelium Matthaei I, 7;21]

Sequitur: ₁₂Ut capacibus discipulis mandata Domini verbis proponat, duris vero corde et simplicioribus factis suis divina praecepta demonstret.

Next: ₁₂He sets out God’s commandments verbally for receptive disciples, but teaches the hard-hearted and less intelligent the divine precepts by example.

In hoc enim loco, cum dicit: ut capacibus discipulis mandata Domini verbis proponat, reddit causam, quare debeat ille abbas duplici doctrina praeesse suis discipulis, ac si diceret: aliis praeesse debet verbis, aliis autem discipulis operibus.

For in this place, where he says: he sets out God’s commandments verbally for receptive disciples, he returns to the reason why the abbot ought to lead his disciples in a twofold teaching, as if he said: he ought to lead some disciples through words, others through works.

Et bene dixit, capacibus discipulis mandata Domini verbis proponere, quia sunt aliqui subjecti, qui in quibusdam operibus praeeunt abbatem suum, et idcirco inconsequens est, ut abbas, quos gaudet habere praeeuntes, velit eos habere sequentes.

And well he said: setting out God’s commandments verbally for receptive disciples, because some [monks] placed under [the abbot] exceed their abbot in certain works, and therefore it follows that the abbot, who rejoices that they excel, would wish that they follow him.

Et forte dicit aliquis: 'quare superius dixit factis amplius, et nunc dicit verbis?' Ideo dixit verbis, quia sunt multi, qui quamvis propter aliquod impedimentum non possunt complere opere, quod verbis praedicant, tamen devotione complent. Unde quia ipsam perfectionem devotionis non possunt operibus manifestare, idcirco verbis manifestant.

And perhaps someone says: “How did he say above more in deeds, and now he says verbally?” He said verbally because there are many who, although they cannot fulfil in works what they proclaim verbally because of some hindrance, nevertheless they fulfil through devotion. Whence because they cannot make their own ideal of devotion visible through works, they make it visible verbally.

Duri corde sunt, qui intelligunt et nolunt complere. Simpliciores sunt, qui intelligunt et non possunt. Duri sunt, qui non intelligunt et possunt intelligere; sed pejores sunt illi, qui possunt intelligere et nolunt, quam illi, qui nec intelligunt nec intelligere possunt. Simpliciores sunt, qui non intelligunt, sed volunt, aut volunt et non possunt intelligere, ⁸ sicut diximus.

The hard-hearted are they who understand but who are unwilling to fulfill. The less intelligent are they who understand and cannot [fulfill]. The hard are they who do not understand [even though] they are able to understand; but they who can understand and do not want to are worse than those who neither understand nor are able to understand. The less intelligent are they who do not understand but want to, or want to and cannot understand, just as we have said.

De hac varietate qualitatis uniuscujusque hominis docet B. Gregorius hoc modo dicens: Alius etenim celsitudinem bene vivendi appetere et vult et valet, alius nec vult nec valet, alius vult et non vatet, alius vatet et non vult. [Gregory the Great, Moralia in Iob, XXIX, XXXIII, c. 77, CCSL 143B, p. 1490]

On this difference of character of every single human being the blessed Gregory teaches in this way, saying: Since the one wishes and is able to strive eagerly to the height of living well, the other neither wishes nor is able, the other wishes and is not able, the other is able and does not wish it. [Gregory the Great, Moralia in Iob, XXIX, XXXIII, c. 77]

Et bene dicit, istis praecepta divina factis ostendere, ut illi, sive qui intelligunt et nolunt operari, sive qui non intelligunt et volunt facere, in ejus actione legant, quid agere debeant.

And he says well that divine teachings are revealed through deeds, themselves so that those people, whether they understand and do not want to work, or they do not understand and want to act, may read in [the abbot’s] action what they ought to do.

Sequitur: ₁₃Omnia vero, quae discipulis docuerit esse contraria, in suis factis indicet non agenda, ac si diceret: [page 98] Quidquid docuerit, discipulis esse contraria, ipse non agat; tunc enim indicat non agenda in suis factis, cum ipse illa non agit.

Next: ₁₃He should show in his deeds that nothing must be done that is contrary to what he has taught his disciples, as if he said: [page 98] whatever he has taught his disciples that is contrary he should not do himself; for then he shows in his deeds that nothing must be done when he does not do these things himself.

Sequitur: ₁₃Ne aliis praedicans ipse reprobus inveniatur.

Next: ₁₃Lest preaching to others he himself be found blameworthy.

Nunc reddit causam, quare debeat ille abbas in suis factis indicare non agenda contraria discipulis, cum dicit: ne aliis praedicans ipse reprobus inveniatur, ac si diceret: idcirco non debet ille abbas agere ea, quae discipulos docuerit non agere, ut non inveniatur reprobus.

Now he gives to the reason why the about ought to show his disciples in his deeds that nothing contrary must be done, when he says: lest preaching to others he himself be found blameworthy, as if he said: therefore the abbot ought not to do these things which he taught his disciples not to do, so that he will not be found wanting.

Istud, quod nunc dicit: ne aliis praedicans ipse reprobus inveniatur, de Paulo apostolo sumpsit. Dixerat hoc Paulus apostolus Corinthiis tempore, quo pseudoapostoli surrexerunt et dicebant Corinthiis, Paulum apostolum falsum apostolum esse et non vidisse Dominum et non vera praedicasse, et seducebant multos Corinthios et separabant se a praedicatione Pauli. Paulus apostolus cum hoc cognovisset, idcirco dixit illis: Libenter suffertis insipientes, cum suis ipsi sapientes et reliqua [2 Cor 11:19], et pervenit usque ad illum locum, ubi dicit: Castigo corpus meum et servituti redigo, ne, cum aliis praedicaverim, ipse reprobus efficiar [1 Cor 9:27], ac si diceret: 'Miror vos o Corinthi, quare suscipitis voluntarie insipientes, cum sitis sapientes; in me potestis illos cognoscere, quia illi falsi et stulti sunt, id est, si ego idcirco corpus meum castigo et servituti illud redigo, ne reprobus iuveniar, ergo illi reprobi sunt, quia falsum dicunt et nolunt operibus complere, quod verbis praedicant.'

That which he now says, lest preaching to others he himself be found blameworthy, he took from the apostle Paul. The apostle Paul spoke to the Corinthians in the time when pseudoapostles arose and said to the Corinthians that the apostle Paul was a false apostle and had not seen the Lord and had not preached truly, and [the pseudoapostles] led many Corinthians astray and separated them from the preaching of Paul.¹¹ When the apostle Paul had found this out he therefore said to them: You gladly suffer with fools while you yourself are so wise [2 Cor 11:19] etc. and arrived at that place, where he says: I chastise my body and bring it into subjection, lest, when I have preached to others, I will not be condemned myself [1 Cor 9:27], as if he said: 'Wonder, o Corinthians, why you willingly suffer fools, while you are wise; in me you can recognize them, because they are false and stupid, that is, if I [ego] chastise my body on that account and bring it into subjection, lest I am found blameworthy, they are therefore condemned, because they speak falsehood and do not want to fulfill in deeds what they preach in words.'

Sequitur: ₁₄Ne quando illi dicat Deus peccanti: Quare tu enarras justitias meas et assumis testamentum meum per os tuum, tu vero odisti disciplinam et projecisti sermones meos post te. [Ps 49:16-17]

Next: ₁₄Lest God someday speak to him as a sinner: Why do you expound on my justice and lay claim to my covenant with your mouth? In fact, you hated discipline and hurled my words behind you [Ps. 49:16-17].

Ne quando, id est ne aliquando; peccanti, i. e. dicenti et non facienti.

Lest someday, that is lest at any time; a sinner, that is he who speaks and does not do.

Apte et congrue dicit nunc: Quare tu enarras justitias meas et assumis testamentum meum per os tuum, tu vero odisti disciplinam et projecisti sermones meos post te. Quia dederat superius de bonis praedicatoribus exemplum, [et] nunc subjunxit de malis alterum exemplum.

Fittingly and suitably he says now: Why do you expound on my justice and lay claim to my covenant with your mouth? In fact, you hated discipline and hurled my words behind you. Because above he had given an example of good preachers, he now added another example of bad ones.

Justitia enim in hoc loco pro generali [j]ustitia ponitur, quae ad omnes virtutes attiuet, veluti est [page 99] illud: Attendite, ne justitiam vestram faciatis coram hominibus. [Mt 6:1]

For in this place justice set forth instead of general justice, which pertains to all virtues, just as [page 99] this is:¹² Take heed that you do not do your justice before men. [Mt 6:1]

Testamentum autem in hoc loco tam de veteri, quam de novo testamento dicitur; testamentum vetus ideo dicitur, quia veteribus hominibus, i. e. qui ad veteris Adae conversationem attinebant, novum autem testamentum ideo dicitur, quia novis hominibus datum est, i. e., qui ad novum hominem attinent, id est Christum.

But in this place covenant is said of the old, as well as of the new covenant; the old covenant is mentioned because it was given to the old men, that is, they who kept to the old way of life of Adam. However the new covenant is mentioned, because it was given to the new men, that is they who keep [the way of life] of the new man, that is Christ.

Sic enim dicit B. papa Gregorius: Novus homo venit in mundum, nova praecepta edidit (dedit?) mundo [Gregory the Great, Homiliae in Evangelia XXXII, CCSL 141, p. 277].

So the blessed pope Gregory says: A new man has come into the world; he gave new commandments [Gregory the Great, Homiliae in Evangelia XXXII].

Disciplina autem est omnium mandatorum Dei custodia; et est sensus, cum dicit: Quare tu enarras justitias meas et assumis testamentum meum per os tuum? 'O peccator! quare tu audes vel praesumis, per os tuum mea praecepta dicere, cum tu non facis ea, quae dicis?'

However discipline is the keeping of all the commands of God; and this is the sense when he says: Why do you expound on my justice and lay claim to my covenant with your mouth? 'O sinner! How do you dare or presume to speak my teachings with your mouth when you do not do what you say?'

Nunc animadvertendum est, quomodo potest quis sermonem Dei retrorsum ejicere, cum illo sermo non est corporalis, sed nec materialis?

Now it must be observed: how can anyone hurl the word of God behind him, when that word is neither physical nor material?

Verum potest rejici, verbi gratia, nos illam rem, quam amamus et diligimus, ante oculos nostros ponimus; etiamsi ante oculos non sit, tamen oculo cordis illam intendimus. Et rem, quam non diligimus, post dorsum rejicimus, et quamvis in praesentia sit, tamen oculos cordis ab illa avertimus. Ita et spiritaliter; tunc enim quis praeceptum et sermonem Domini post se projicit, cum non vult illum implere, sicuti est illud: Verterunt ad me dorsum et non faciem. [Ie 2:27]

He can certainly repel, for example, that thing which we love and hold dear, which we place before our eyes. Even if it is not before our eyes, we still hold it before the eye of the heart. And the thing that we do not hold dear, we leave behind; and although it is in [our] presence, we turn the eyes of the heart away from it. And thus [it is] spiritually; for then someone hurls behind him the teaching and the word of the Lord when he does not wish to fulfill them, just as that is: They have turned their back to me and not their face. [Ie 2:27].

Quid est, quod dicit Dominus? Quomodo potest quis dorsum in faciem Dei ponere, cum Dominus ubique sit et undique? Elle dorsum in faciem Domini ponit, qui illum non diligit nec sermonem ejus opere complet.

What is it that the Lord speaks of? How can someone put their back to the face of God, when the Lord is anywhere and everywhere? That person turns his back to the face of God, he who does not love him nor fulfills the word in his work.

Sequitur: ₁₅Et qui in fratris tui oculo festucam videbas, in tuo trabem non vidisti [Mt 7:3]?

Next: ₁₅And You saw the splinter in your brother’s eye but did not see the plank in your own [Mt 7:3]?

Hoc autem Dominus in Evangelio dicit; ait enim: 'O hypocrita! prius ejice trabem, quae est in oculo tuo, et tunc, perspicies educere festucam de oculo fratris tui [Mt 5:7].'

Also the Lord says this in the gospel, for he said: 'O hypocrite! First cast out the plank that is in your own eye, and only then will you be seen to cast out the splinter from your brother’s eye [Mt 5:7].'

Per trabem intelligitur inveterata ira. Bene per trabem intelligitur inveterata ir, quia sicut arbusta vel virgultum per augmentationem temporis adeo sumit [page 100] robur et fortitudinem, ut arbor sit, ita et inveterata ira, quae per augmentationem temporis adeo sumit robur et fortitudinem, ut merito nomine trabis nuncupetur.

By plank old rage is understood. Old rage is well understood through the plank, because just as shrubs or brushwood indeed takes up strength and firmness [page 100] through the increase of time, so that is becomes a tree, and so is old rage, which indeed takes up such strength and firmness through the increase of time, this it is deservedly called by the name of plank.

Per festucam vero intelligitur ira, quae ad tempus est.

But by splinter is understood temporary rage.

Et hoc animadvertendum est, quia non dat Dominus regulam pro uno peccato, ut tantum de uno debeat intelligi, sed per unum peccatum omne vult intelligi, sicuti est in hoc loco, per iram inveteratam vult intelligi omnia peccata majora, per iram ad tempus vult intelligi omnia minora peccata.

And this must be observed, that the Lord does not give a rule for one sin that ought to understand to concern only that one, but in one sin he wishes to understand every [sin], as it is in this passage. Through old rage he wishes all major sins to be understood; through temporary rage he wishes all minor sins to be understood.

Et est sensus, cum dicit: Qui in oculo fratris tui festucam videbas, in tuo trabem non vidisti, i. e. quare prius, 'o hypocrita, non ejecisti majora peccata, i. e. iram et caetera his similia de corde tuo, quod per oculum intelligitur, cum alium de minoribus peccatis arguebas?'

And this is the sense when he says: You saw the splinter in your brother’s eye but did not see the plank in your own, that is, 'Why, oh hypocrite, did you not first cast out your major sins from your heart (which is what eye means), that is rage and other similar things, when you accused another of minor sins?'

Nunc vero quasi aliquis interrogasset S. Benedictum dicens: 'Ecce, pater Benedicte, dedisti exemplum de bonis et malis praedicatoribus, nunc rogo, ut dicas, quid agendum sit abbati.' Ille vero quasi respondens dicit: ₁₆Non ab eo persona, in monasterio discernatur.

But now it is as if someone asked St. Benedict, saying: 'Look, father Benedict, you gave an example of good and of bad preachers, now I ask that you say what must be done by the abbot.' He says as if answering: ₁₆An abbot must not favour any individual in the monastery.

Nam quid sit: non ab eo persona in monasterio discernatur, inferius manifestat, cum subdit: ₁₇Non unus plus ametur, quam alius, hoc est, non personam in monasterio discernere, i. e, non unum plus amare quam alium. Et reddit causam, quem debeat diligere, cum subdit: ₁₇nisi quem in bonis actibus aut obedientia invenerit meliorem.

For what this is, an abbot must not favour any individual in the monastery, he makes clear below, when he adds: ₁₇No one is to be loved more than another, that is, not to favour any individual in the monastery, i.e., not to love one more than the other. And he gives a reason whom [the abbot] ought to love, when he adds: ₁₇unless he finds him better in good deeds or obedience.

Istud enim, quod dicitur: bonis actibus aut obedientia invenerit meliorem, tribus modis intelligitur. Uno enim modo intelligitur ita: si enim velis, ut istud aut habeat suum vigorem, i. e. distinctionis, bonis actibus intelligitur obedientia sapienter facta et studiose, obedientia vero ponitur pro obedientia simpliciter facta.

What he said – he finds [him] better in good deeds or obedience – is understood in three ways. For one way is understood thus: for if you wish that that or has its strength, that is distinction, good deeds is understood as obedience done wisely and eagerly. Obedience however is placed [here] however before obedience done simply.

Verbi gratia, duo sunt fratres, unus sapiens et intelligibilis, alter autem est simplex; et injungitur obedientia, sapienti et simplici; ille sapiens agit illam obedientiam sapienter et studiose, simplex autem, sicut intelligit, peragit illam obedientiam, et propterea, quia sapiens sapienter egit et nobiliter, vocatur ejus obedientia, actus bonus, et in isto simplici, quia simpliciter peregit suam obedientiam, vocatur pro simplicitate ejus [page 101] tantum obedientia.

For example, there are two brothers, one wise and understanding, the other simple; and obedience enjoined on the wise one and the simple one. That wise [brother] performs his obedience wisely and eagerly, however the simple [brother] carries out that obedience according to his understanding. And therefore, because the wise one acted wisely and nobly, his obedience is called good deeds, and with regard to that simple one, it is called only obedience because of his simplicity, because he simply carried out [page 101] his obedience.

Altero modo intelligitur: si velis ut istud aut habeat vigorem suum, actibus bonis ponunt pro ‘actibus spiritalibus’, veluti sunt lacrimae, jejunium, orationes, mortificationes, et cetera his similia; obedientia vero ponitur pro exercitio manuum. Si autem ponitur istud aut simpliciter pro ‘et’, tunc bonis actibus et obedientia simpliciter pro obedientia posita esse intelligendum est.

It is understood in another way: for if you wish that that or has its strength, good deeds is set down instead of spiritual deeds such as tears, fasting, prayers, mortifications and other similar things; obedience is placed instead of the exercise of the hands. If however that or is simply placed instead of “and,” then it is understood that good deeds and obedience are simply placed instead of obedience.

Sequitur: ₁₈Non praeponatur ingenuus ex servitio convertenti.

Next: ₁₈A free man is not to be preferred to one entering monastic life from servitude.

Perseverat adhuc B. Benedictus in reddenda ratione, de qua interrogatum esse superius intelleximus, cum dicit: non praeponatur ingenuus ex servitio convertenti, ac si diceret: si servus venerit prius et liber postea, propter libertatem illius non debet praeponi servo, quia servus est; et reddit causam, pro qua debeat praeponi, si illum abbas superponere voluerit servo, cum dicit: ₁₈nisi aliqua causa rationabilis existat.

Still the blessed Benedict persists in rendering an account, concerning which we understand he was asked above, when he says: a free man is not to be preferred to one entering monastic life from servitude, as if he said: if someone from servitude comes first and a free man afterwards, [the latter] ought not be preferred because of his freedom to the one from servitude [just] because he is a servant. And he gives a reason about why he ought to be preferred, if that abbot would wish to place [him] above the servant, when he says: ₁₈unless there is another good reason for it.

Istud enim, quod dicit rationabilis causa, duobus modis potest intelligi; uno enim modo intelligitur rationabilis causa de illa, quod⁹ superius dixerat: in bonis actibus et obedientia invenerit meliorem, quod magis ad hoc attinet. Altero autem modo intelligitur rationabilis causa, quantum ad humanam aestimationem attinet istud.

For that which he says, a good reason, can be understood in two ways. Good reason is understood in one what according to what he had said above: he finds him better in good deeds and obedience, which pertains to this to a greater extent. However another way a good reason is understood pertains as much to human value.

Verbi gratia est monasterium, in quo omnes sunt graeci et nullus eorum scit latinam (linguam) nisi unus, et ipse ordine minor est. Deinde venit hospes latinus, qui ignorat graecam locutionem; sedet abbas et fratres cum hospite. Non est enim honestum in illo loco, ut minimus illorum fratrum sedendo in ultimo loco respondeat hospiti latino, qui superius sedet facentibus aliis fratribus, sed, sicut dixi, juxta humanam rationem rationabilis causa est, ut ille minimus, quia potest hospiti respondere, promoveatur superius et sic loquatur hospiti.

For example, there is a monastery in which everyone is Greek and none of them knows the Latin language except one, and he is himself inferior in rank. Then comes a Latin guest who does not know Greek; the abbot and the brothers sit with the guest. It is not honourable in the monastery when the least of the brothers, sitting in that place, replies to the Latin-speaking guest, who sits further up with the other professed brothers. But as I said, a good reason accords with human reason, so that he who is the least important may be moved up higher and thus may speak with the guest, because he can answer the guest.

Similiter rationabilis causa, est, ut de omnibus artibus ita fiat. Et iterum rationabilis causa est, ut frater, qui bene potest cantare, promoveatur in choro, et lector in illo loco, tibi necessitas cogit lectionis, promoveatur.

Likewise good reason should be used with all skills. Again it is good reason, that the brother who can sing well is moved forward in the choir, and the reader is moved forward to where the need of reading demands it.

Et hoc animadvertendum est, quia si frater promoveatur propter [page 102] illud, quod B. Benedictus superius dixit, i. e. bonis actibus et obedientia in omnibus locis¹⁰, i. e. in refectorio, in capitolio et reliq. Illi vero, qui pro cantu vel lectione aut lingua aut artificio promoventur, tantum in illis locis promoveantur, ubi necessitas cogit solummodo.

And this must be observed, that if a brother is moved forward because of what the blessed Benedict said above, that is he ought to be moved forward for good deeds and obedience in all places, that is in the refectory, the chapter hall, etc. Certainly they who are moved forward on behalf of their singing or reading or language or skill are only moved forward only in those places where need demands it.

Et hoc animadvertendum est, quia etiam pro illo, quod superius S. Benedictus dicit, non facile promoveatur, nisi alicujus utilitatis fuerit. Hoc etiam notandum est, quia ille in omnibus promoveri debet, qui vita bonus est, i. e. qui sanctam conversationem habet, qui zelum Dei habeus aliis proficere potest et adjutor esse prioris.

And this must be observed, that in the case of that [brother] (which saint Benedict says above), he should not be moved forward easily, unless it is of some advantage. This must be noted likewise, that he ought to be moved forward in all things, who leads an honest life, that is, who has pious way of life, who with his zeal for God can benefit others and be an aid to the superior.

Quod si vita fuerit negligens et sapuerit artem, i. e. cantum, ibi promoveri debet, ubi solummodo necessitas exigit, hoc est in choro, aut ubi necessitas illius artis, quam sapit, exposcit; in reliquis vero locis ordinem suum sequatur. Si autem fuerint duo, qui aequales sunt de bona conversatione, tamen si unus ex illis est artifex, veluti est cantor, ille pro cantu in omnibus promovendus est in choro, et non solum in choro, sed etiam in omnibus locis, hoc est in refectorio et in omnibus, sicut superius diximus.

But if his way of life is careless and he has an understanding of a skill, for example chant, he ought to be promoted only where the need arises, that is in the choir, or where need of that art, which he understands, calls for it. However in the other places he should follow his rank. But if there are two [brothers] who have a similarly honest way of life, yet one of them is skilled, as a cantor, he on behalf of chant is moved forward in the choir in all things and not only in the choir but as well in all places, that is in the refectory and in all things, just as we said above.¹³

Sequitur: ₁₉Quod si ita justitia dictante abbati visum fuerit, et de cujuslibet ordine id faciat.

Next: ₁₉But if it seems to the abbot that justice dictates it, he will advance anyone’s rank.

Hoc autem ita debet construi: quod si ita abbati visum fuerit dictante justitia, id faciat, ac si diceret: si sic visum fuerit dictante, hoc est admonente justitia, ut dignus sit frater promoveri, promoveat illum. Justitia autem in hoc loco pro speciali justitia¹¹ ponitur; justitia enim dicitur quasi juris status, eo quod unicuique jus suum tribuit. Jus, i. e. meritum.

However this ought to be construed thus: but if it seems to the abbot that justice dictates it, he acts, as if he said: if it seems that it is dictated, that is advised by justice, that a worthy brother is promoted, [the abbot] should move him forward. But in this place justice is named instead of a particular justice, for justice is so called as a condition of law, for the reason that it bestows his own law on each. Law, that is merit.

Nunc autem animadvertendum est, quare dicit de quolibet ordine, cum adhuc de ordine non dixit? Mos est sanctorum praedicatorum hoc facere, i. e. anticipare ea, quae inferius plenius dicturus est, ¹² quod maxime Evangelistae faciunt, i. e. praeponenda supponere et supponenda praeponere. De cujuslibet ordine cum dicit, ostendit, unum ordinem esse de [page 103] his, qui laici veniunt in monasterio. Alter ordo est sacerdotum, alius monachorum peregrinorum. De infantibus non dicit.

However now it must be observed why he said anyone’s rank, when until now he has not spoken of rank? The custom of the holy preachers is to do this, that is to anticipate what will be more fully stated below, which the preachers of the Gospel especially do, that is supply what must be placed before, and place before what must be supplied. When he says anyone’s rank he makes clear that there is one rank for [page 103] those who come as laymen into the monastery. Another rank is of priests, another is of travelling monks. He does not speak of children.

De istis ordinibus potest praeponere et supponere per rationabilem causam, hoc est clerici possunt presbyteris praeponi et monachis peregrinis. ¹³

Concerning those ranks, [the abbot] can move ahead and move back with rational reason, that is, clerics can be moved ahead of priests and travelling monks.

Sequitur: ₁₉Sin, alias, propria teneant loca, hoc est, nisi propter istam rationabilem causam nullus promoveatur; si enim propter honorem aut libertatem saeculi promoverit, non est abbas Dei, sed saeculi aut diaboli abbas est.

Next: ₁₉Otherwise, let the brothers keep their own places, that is, no one may be moved forward [in rank] except for a reasonable cause; for if [one brother] moves forward because of his honour or liberty in the secular world, the abbot is not God’s but rather the world’s or the devil’s.

Sequitur: ₂₀Quia sive servus sive liber, omnes in Chiristo unum sumus.

Next: ₂₀Because whether a slave or free, we are all one in Christ.

Nunc reddit causam, quare debeant propria loca tenere, cum dicit: quia sive servus sive liber, omnes in Christo unum sumus. Hoc, quod nunc dicit B. Benedictus, sensum apostoli Pauli exprimit; dixerat enim hoc apostolus Paulus: Quicunque enim in Christo baptizati estis, Christum induistis; non est Judaeus neque Graecus, non est servus neque liber, non est masculus neque femina, sed omnes vos unum estis in Christo Jesu [Gal 3:27-28]. Cum enim dicit: Unum estis, subaudiendum est: corpus.

Now he provides the reason as to why they ought to keep their own places, when he says: because whether a slave or free, we are all one in Christ. This, which blessed Benedict now says, expresses the sentiment of the apostle Paul; for the apostle Paul had said this: You each were baptized in Christ, and you have put on Christ; for one is neither a Jew nor a Greek, nor is one either a slave or free, nor is one either a man or a woman, but you are all one in Jesus Christ. [Gal 3: 27-28] For when Paul says: you are one, it must be understood: a body.

In hac quippe regeneratione spiritali non est sexus, hoc est, sicuti femina baptizatur, ita et masculus.

Of course, in this rebirth of the spirit one does not have a sex, that is, just as a woman is baptized, so too is a man.

Non sunt duae conditiones, hoc est, sicuti servus baptizatur, ita et liber, sicut pauper, ita et dives. Non est Judaeus, neque Graecus, id est, sicut Judaeus baptizatur, ita et Graecus; sed omnes unum sumus i. e., unum corpus, quia non personae discernuntur, sed omnes solummodo secundum meritum discernuntur, non propter sexum, non propter conditionem, non propter sapientiam aut propter potentiam discernuntur. In generatione hac carnali inveniuntur sexus, inveniuntur conditiones, quia secundum sexum discernuntur et secundum conditiones et secundum potentiam discernuntur.

There are not two conditions, that is, just as a servant is baptized, so too is a free person, just as a poor person, so too a rich one. One is not a Jew, nor a Greek, that is just as a Jewish man is baptized, so too is a Greek. But we are all one, that is one body, since people are not distinguished because of their sex, their condition, their wisdom, or their power, but rather all are only distinguished according to their merit. In carnal birth, there are sexes and statuses¹⁴ since individuals are distinguished according to sex, conditions, and power.

Vide modo, quia sicut in regeneratione spiritali non discernitur apud Deum quisquam propter aliquid, sed tantum propter meritum, ita et abbas in monasterio, quia vicem Christi agit, non [page 104] debet pro aliqua causa discernere, nisi tantum propter meritum.

Now see that just as no person is distinguished before God in spiritual rebirth on account of anything except merit, thus even the abbot in the monastery, since he acts in the place of Christ, ought not [page 104] to distinguish [anyone] for any reason, except on account of his merit alone.

Sequitur: ₂₀Et sub uno domino aequalem servitutis militiam bajulamus, hoc est, aequaliter nos Deus creavit, ut aequaliter illi servire debeamus.

Next: ₂₀And we carry an equal military spirit of servitude under one Lord, that is, God created us equally, so we can serve him equally.

Quod vero dicit: Omnes aequaliter servitutis militiam bajulamus, quantum ad naturam creationis attinet, omnes aequaliter sumus servi, quia nos omnes ille creavit, et ideo sumus illi aequaliter servi, quantum ad creationem attinet.

Indeed because [Benedict] says: We all equally carry the military spirit of servitude, so much as [servitude] pertains to the nature of creation, we are all equally his servants since he created us all, and therefore we are all equally servants to him so much as [servitude] pertains to creation.

Similiter etiam secundum hoc praeceptum, quod dicit: Diliges Dominum Deum tuum ex toto corde tuo et ex tota mente tua [Mc 12:30], omnes aequaliter debemus illum diligere. De servitute vero alia, quae operibus exercetur, non omnes aequaliter illi servimus, quia alii minus, alii plus illi servimus; ¹⁴ nam istam conditionem saeculi, hoc est servi, homines invenerunt.

Likewise, we also all ought to love him equally according to this precept, which says: Love your Lord God with your whole heart and your whole mind. [Mc 12:30] Indeed concerning another [type of] servitude, which is exercised in works, we do not all serve him equally, since some serve him less [and] others more; for [some] men are in that condition of this world, that is of the slave.

Servi autem vocabulum inde traxerunt, quod hi, qui jure belli possent occidi a victoribus, cum conservabantur (a victoribus), servi fiebant, a servando scilicet servi appellati.

Moreover, slaves derived their name, because when those, who could be killed legally by the victors of war, were saved (by the victors), they became servants so named because of their serving.

Sequitur: ₂₀Quia non est apud Deum personarum acceptio [Rm 2:11].

Next: Because there is no favouritism of people before God. [Rm 2:11]

Nunc reddit causam, quare unum sint omnes in Christo, cum dicit: Quia non est apud Deum personarum acceptio.

Now [Benedict] provides the reason why all are one in Christ, since he says: Because there is no favouritism of people before God.

Sequitur: ₂₁Solummodo in hac parte apud ipsum discernimur, si meliores ab aliis in operibus bonis et humiles inveniamur.

Next: ₂₁We are distinguished before Him only in this manner, if we should be found better than others in good and humble works.

Perseverat adhuc B. Benedictus in intentione sua monstrandi discretionem electionis personae, cum dicit: Solummodo in hac parte, et reliqua. Quia superius dixerat, vicem Christi agere in monasterio, ideo nunc docet illum, qualiter Christus eligit unumquemque, ut ille, sicut Christus facit, similiter faciat.

Thus far, blessed Benedict persists in his aim of demonstrating [the abbot’s] discretion in choosing a person when he says: Only in this manner, and the rest. Because he had said above that [the abbot] takes the place of Christ in the monastery, therefore he now teaches him that, just as Christ chooses each one, the abbot should likewise do just as Christ does.

Solummodo, id est tantummodo; in hac parte, subaudiendum est: Dei. In hoc, quod dicit Dei partem, subintelligitur, pars (partem?) esse saeculi.

Only (solummodo) , that is merely (tantummodo); in this manner must be understood as “of God”. In this, because he says the manner of God, it should be understood that there is a manner of the world.

Bene dixit: In hac parte tantum discernimur, si meliores ab aliis et humiles inveniamur, quia, sicut jam diximus, solummodo propter meritum discernimur; nam in saeculi parte discernimur [page 105] sexu, aetate, conditione et reliq.

He said well: We are distinguished before Him only in this manner, if we should be found better than others and humble, since, as we said just now, we are distinguished only because of our merit; for we are distinguished in the manner of the world [page 105] by our sex, age, condition and the rest.

Animadvertendum est, quia istud, quod hic dicit: meliores ab aliis in operibus bonis et humiles inveniamur, et illud, quod superius dixit: in bonis aetibus et obedientia invenerit meliorem, unum significat.

This must be observed: that which he says here, [if] we should be found better than others in good and humble works, and that which he said above, [unless] he finds [one] better in good deeds or obedience, mean the same thing.

Sed tamen videtur esse contrarietas in eo, quod hic dixit humiles, et illic dixit obedientia. Sed non est contrarium, quia istae tres virtutes, id est caritas, humilitas et obedientia adeo sibi sunt concatenatae et conjunctae, ut una sine altera esse nequeat; nam ubi caritas est, ibi humilitas et obedientia, et ubi humilitas, ibi caritas et obedientia, et ubi obedientia, ibi caritas et humilitas est. Unde nostri doctores, quia istae tres virtutes inseparabiliter sibi sunt conjunctae, illas pennato animali¹⁵ adsimilaverunt, eo quod sicut illud animal pennatum non potest recte solummodo corpore sine duabus alis subsistere, ita non potest caritas solummodo, quae est corpus virtutum, sine his duabus virtutibus recte existere.

But there still seem to be a contradiction between these [phrases], because here he said humble, and there he said obedience. But it is not a contradiction since those three virtues, that is love, humility, and obedience, have been bound and connected to each other to such a degree that one cannot exist without the other; for where there is love, there is also humility and obedience, and where there is humility, there also is love and obedience, and where there is obedience, there also is love and humility. Whence, since those three virtues are connected together inseparably, our learned men compared them to a winged animal, because just as that winged animal is not able to exist properly only with its body [but] without two wings, thus love, which is the body of the virtues, cannot rightly exist alone without these [other] two virtues.

Sequitur: ₂₂Ergo aequalis sit ab eo omnibus caritas.

Next: ₂₂Therefore let there be equal love from [the abbot] for all people.

Istud enim ergo ad superiorem sensum respicit, ubi dicit: non unus plus ametur, quam alias. Et est sensus, cum dicit: ergo aequalis sit ab eo omnibus caritas, quia vicem Christi agit, non debet unum plus amare quam alium; ergo aequalis sit ab eo omnibus caritas.

For therefore refers to the meaning above, where he says: Let not one be loved more than others. And it is the [same] meaning, when he says: Therefore let there be equal charity from [the abbot] for all people, since he takes the place of Christ [and] ought not to love one more than another; Therefore let there be equal love from [the abbot] for all people.

In hoc emim loco videtur sibimet S. Benedictus contrarius in eo, quod hic dicit: aequalis sit ab eo omnibus caritas, et superius dixit: nisi quem in bonis actibus aut obedientia invenerit meliorem, et inferius dicturus est: ₃₁alium blandimentis, alium increpationibus, alium suasionibus, ₃₂et secundum uniuscujusque qualitatem vel intelligentiam ita se omnibus conformet et aptet. Jam si secundum superiorem sensum plus debet diligere bonum quam malum, et secundum inferiorem sensum unicuique secundum qualitatem vel intelligentiam suam debet se conformare et aptare, quomodo potest aequaliter omnibus caritatem praebere? Non est contrarium, sed discretum doctorem requirit.

For in this place, saint Benedict seems to be contradicting himself in that here he says: let there be equal love from [the abbot] for all people, and above he said: except he whom [the abbot] finds better in good deeds or obedience, and below he will say: by humoring one, scolding another, [and] entreating another, thus let [the abbot] shape and adapt himself to all according to the character or intelligence of each person. Now, if he ought to love good men more than bad men according to the former sense, and he ought to conform and adopt himself according to the character or intelligence of each person as in the later sense, how is he able to offer charity to all equally? It is not a contradiction but rather requires a wise learned man [to interpret].

Discretus enim doctor scit, duobus [page 106] modis fieri caritatem, uno modo solummodo in corde, altero vero modo in corde et opere. Secundum vero illum modum, in quo caritas solummodo in corde sit, servat hunc locum, in quo dicit: aequalis sit ab eo omnibus caritas, eo quod aequaliter optat, omnes, i. e. bonos et malos ad paradisi gaudia pervenire. Secundum vero alterum modum, in quo caritas sit in corde et opere, observat sensum superiorem, in quo dicit, bonos plus amare, quam malos, necnon etiam inferiorem, ubi dicit: secundum uniuscujusque qualitatem vel inteligentiam se omnibus conformet et aptet, eo quod bonos plus diligit, quam malos, et retribuit unicuique secundum meritum suum.

For a wise learned man knows that [page 106] charity happens in two ways, one only in the heart, but the other in the heart and in work. For according to the way in which charity is only in the heart, he defends his position when he says: let there be equal charity from [the abbot] for all people, because he hopes that all (that is, both good and bad people) obtain the delights of paradise. But according to the second way, in which charity is in the heart and in work, he keeps the earlier meaning when he says to love good men better than the bad, as well as the latter [meaning] when he says: let [the abbot] shape and adapt himself to all according to the character or intelligence of each person, because he loves good men more than bad men and rewards each according to his merit.

Potest etiam caritatem omnibus aequaliter praebere et debet omnibus illis, quos aequaliter cognoverit esse meliores, caritatis bonum aequaliter impendere.

Furthermore, [the abbot] is able to offer the same amount of love to all and ought to expend the same amount of the goodness of charity to all those men, whom he recognizes to be better in the same degree.

Verbi gratia, invenit abbas aequaliter bonos; nam si istos, qui aequaliter sunt boni, non aequaliter dilexerit, non est aequus abbas, quia magis iniquitatem¹⁶ agit, quam aequitatem, sicuti si cum bonos et malos aequaliter diligit secundum illum modum, quo caritas sit in corde et opere.

For example, the abbot finds good men equally; for if he does not equally love those who are equally good, then he is an unfair abbot since he makes greater inequality than equality. Likewise, if he loves both good and bad men equally [then he is an unfair abbot] according to that manner in which charity is in one's heart and work.

Sequitur: ₂₂Una praebeatur in omnibus secundum merita disciplina.

Next: ₂₂One discipline should be provided to all according to their merits.

Quid est, quod dicit, ut una disciplina omnibus secundum merita praebeatur, cum inveniuntur multi mali unum meritum, i. e. unam culpam habere.

 When he says that one discipline should be provided to all according to their merits, what he means is whenever many bad men are found to have earned one thing, that is they are found to have one [common] fault.

Verbi gratia, sunt quatuor fratres in monasterio, qui sunt reperti in vitio gulae, i. e. consuetudinem habent, ante horam ire in refectorium et aliquid cibi potusque percipere, et tamen unus ex illis est jam excommunicatus et publice correptus et bis admonitus. Alter vero solummodo duos habet gradus, cum publice correptus est, et alius solummodo bis secrete admonitus est, alius autem solummodo semel admonitus est. Numquid debet unam disciplinam omnibus istis praebere? Non, sed debet ille abbas in istis inspicere tempus, ut qui saepius correpti sunt, majorem disciplinam suscipiant, quam illi, qui non saepius correpti sunt, et intentionem uniuscujusque, qua intentione hoc malum fecerint, debet attendere [page 107]; nam si omnibus istis aequaliter unam disciplinam praebuerit; sine dubio non bene agere se manifestabit.

For example, there are four brothers in the monastery who were found [to pursue] the sin of gluttony, that is, they are accustomed to go into the refectory early and to consume some food and drink. Yet, [only] one of those men is already excommunicated, publicly corrected, and twice admonished. But another monk only receives two punishments when he is publicly corrected, and the other is only admonished twice in secret, and moreover another brother is only admonished once. Should [the abbot] offer the same discipline to each man? No, rather that abbot ought to consider the frequency of these [transgressions], so that they who are corrected more often undertake greater discipline than those who are corrected less often and he ought to attend to the intention of each [man], [and consider] for what reason they did this evil; [page 107] for if he offers one discipline equally to all those men, then without a doubt he will show that he behaves poorly.

Nam potest etiam omnibus aequaliter unam disciplinam praebere isto modo, verbi gratia, si quatuor mali fuerint inventi in aequali temporis augmentatione positi, et in intentione aequali, istos omnes aequali disciplina debet abbas mulctare, hoc est, judicare.

For indeed, he is able to offer one discipline equally in this manner: for example, if the four bad brothers were found out and they [had] been in that position [of sin] for an equal amount of time and with equal intention, the abbot ought to punish, that is judge, all those men with equal discipline.

Sequitur: ₂₃In doctrina sua namque abbas apostolicam debet illam semper formam servare, in qua dicit: Argue, obsecra, increpa. [2 Tim 4:2]

Next: ₂₃For in his discipline, an abbot ought always preserve that apostolic form, in which he says: Reprimand, entreat, rebuke. [2 Tim 4:2]

Forma enim dicitur ab informando, eo quod unamquamque rem, cui impressa fuerit, ad similitudinem sui videtur reddere.

For form is named after shaping (informando) because it seems to render everything on which it is pressed to its own likeness.

Et bene disciplinam apostolicam formam nominavit, quia, si disciplina abbatis ei impressa fuerit, illam ad similitudinem suam exhibet. ¹⁷

And he did well to name his discipline an apostolic form, since if the discipline of the abbot was pressed into a man, that man would exhibit the abbot's own likeness.

Nam hoc, quod dicit: Argue, obsecra, Paulus apostolus cuidam discipulo suo dicit. Sed non est hic laborandum, eo quod inferius idem B. Benedictus exponit, ait enim: ₂₄Id est miscens temporibus tempora, terroribus blandimenta.

For what Benedict says, Reprimand, entreat, the apostle Paul also says to his own disciple. But this must not be elaborated upon at this point, because blessed Benedict explains the same thing later, for he says: ₂₄that is mixing [certain] occasions with others and compliments with threats.

Miscere enim duobus modis intelligitur: (miscere dicitur) ‘ministrare’, veluti cum dicimus: miscuit vinum, i. e. ministravit vinum. Et iterum miscere dicitur ‘simul mittere’, veluti cum dicimus: miscuit aquam vino, i. e. simul misit aquam et vinum.

For to mix is understood in two ways. To mix (miscere) means 'to serve' (ministrare), as when we say, 'He mixed the wine,' that is, he served the wine. Secondly, to mix means 'to bring together' (simul mittere), as when we say, 'He mixed water with wine,' that is he brought water and wine together (simul missit).

Tunc enim miscet abbas tempora temporibus, cum tempore dandi disciplinam videns fratrem propter nimium furorem aut aliam aliquam malitiam suam solummodo non posse ejus disciplinam suscipere, differt illud tempus ad aliud tempus, in quo tranquillo animo valeat ejus disciplinam suscipere; et cum hoc facit abbas, tunc miscet tempus tempori, i. e. tempus furoris cum tempore tranquillitatis.

For the abbot mixes some occasions with others, when he postpones an occasion of imparting discipline – [because] he sees that for the moment the brother is unable to undertake his discipline on account of his excessive rage or some other malice – for another occasion in which [the brother] may be able to undertake his discipline with a calm spirit. And when the abbot does this, then he mixes one occasion with another, that is, a time of fury with a time of calm.

Qualiter autem debeat miscere abbas tempus tempori, docet B. Gregorius hoc modo dicens, ait enim: Neque enim [not in ed. Mittermüller, quoted from CCSL ...cuncta tempora doctrinae sunt congrua. Nam plerumque dictorum virtus perditur, si intempestive proferantur. Saepe vero et quod lenius dicitur, conventu temporis congruentis animatur. Ille ergo scit recte dicere, qui et ordinate novit tacere. Quid enim prodest eo tempore irascentem corripere, quo alienata mente non solum non aliena verba percipere, sed semetipsum vix valet tolerare? Furentem quippe qui per invectionem corripit, quasi ei qui non sentiat plagas ebrio imponit.

Moreover blessed Gregory, speaking in this way, teaches how the abbot ought to mix one occasion with another, for he says: For all seasons are not fitted for teaching. For the value of sayings is commonly lost, if they are brought forward out of season. And frequently even that which is said gently, is animated by the concurrence of a fitting season. He therefore knows how to speak well, who knows also how to be silent at proper times. For of what use is it to reprove an angry man, at the time when with estranged mind he is not only unable to listen to the words of others, but is hardly able to bear himself. For he who reproves an angry man by inveighing against him, inflicts, as it were, blows on a drunken man who feels them not.

Doctrina itaque ut pervenire ad cor audientis valeat, quae sibi congrua temporum momenta perpendat.

Teaching therefore, in order to be able to reach the hearts of the hearers, must consider what season are suitable to it. It is therefore well said of these whelps, 'When they couch in their dens, and lie in wait in their cares.'

Bene ergo de his catulis dicitur: Quando cubant in antris, et in specubus insidiantur. Doctores enim sancti quando et arguenda conspiciunt et tamen se per silentium in cogitationibus retinent, quasi in specubus latent, et velut in antris se contegunt, quia in suis cordibus occultantur. Sed cum opportunum tempus invenerint, repente prosiliunt, nulla quae dicenda sunt reticent, et cervicem superbientium] ... morsu asperae increpationis tenent. [Gregory the Great, Moralia in Iob, XXX, VIII, c. 27, CCSL 143B, pp. 1509-1510]

For when holy teachers perceive things to be proved, and yet confine themselves in their thoughts by silence, they lurk, as it were, in caves, and cover themselves, as if in dens; because they are concealed in their own thoughts. But when they have found a fit season, they suddenly leap forth, they suppress nothing which ought to be said, and seize with the grasp of severe reproof the neck of the haughty. [Gregory the Great, Moralia in Iob, trans. John Henry Parker (London: F. and J. Rivington, 1850), vol. 3, bk. XXX, c. 27, p. 382]

De hoc quippe asperae increpationis morsu docet iterum Beatissimus Gregorius ita dicens, ait [page 108] enim: Perturbati quippe quid audiant, ignorant, sed ad se reducti tanto libentius exhortationis verba recipiunt, quanto se tranquillius toleratos erubescunt. Menti autem furore ebriae omne rectum, quod dicitur, perversum videtur. Unde et Nabal ebrio culpam suam Abigail laudabiliter tacuit, quam digesto vino laudabiliter dixit. Idcirco enim malum, quod fecerat, cognoscere potuit, quia hoc ebrius non audivit [Gregory the Great, Regula pastoralis III, c. 16, SC 382, p. 358].

Of course concerning this bite of bitter reproof, blessed Gregory also teaches speaking thus, for [page 108] he says: For when they are aroused, they do not perceive what is being said to them. But when they have been restored to their senses, they more willingly accept words of counsel, as they blush for having been peacefully borne with. For to the mind that is intoxicated with frenzy, everything said that is right appears to be wrong. Wherefore, Abigail laudably did not speak to Nabal about his sin when he was intoxicated, and as laudably told him of it when he became sober. For it was precisely because he did not hear of his fault when drunk, that he was able to recognize it. [Gregory the Great, The Great Pastoral Care, trans. Henry David (Maryland: The Newman Press, 1950), bk III, c. 16, p. 139]

In hoc enim loco, ubi dicit: Terroribus blandimenta, subaudiendum est: misce.

For in this place where he says: [mixing] compliments with threats, it must be understood: mix.

Istud enim quod dicit: terroribus blandimenta, ad distinctionem personarum non est difficile, eo quod malis debet terrorem ingerere, bonis autem blandimenta; sed cum in una eademque persona hoc debet fieri, valde est difficile.

What he says, [mixing] compliments with threats, is not difficult for distinguishing between [good and bad] people, because he ought to heap threats upon the wicked and compliments upon the good; but when this must be done for one and the same person, it is very difficult.

Vide modo, quia hoc, quod, B. Benedictus dicit: terroribus blandimenta, Dominus per Moysen figuraliter dicit: Non accipies in loco pignoris a fratre tuo molam inferiorem et superiorem [Dt 24:6].

Now see how this, which Blessed Benedict says, [mixing] compliments with threats, the Lord says figuratively through Moses: You will not receive a lower or upper grindstone in the place of a pledge/debt from your brother [Deut 24:6].

Per debitorem intelligitur peccator, per molam inferiorem intelligitur timor et per molam superiorem intelligitur blandimentum. Ita autem debet rector temperare suam praedicationem, ut nec semper debeat ingerere suo auditori timorem, eo quod si semper territus fuerit, desperabit, et si semper illum fuerit blanditus, non corrigitur.

A sinner is understood as a debtor, fear is understood as a lower grindstone, and compliment is understood as the upper grindstone. Thus, the leader ought to temper his preaching, so that he may not always heap fear upon his listener, because if the latter is always frightened, he will despair, and if he is always flattered, he will not be corrected.

Sequitur: ₂₄Dirum magistri pium patris ostendat affectum.

Next: ₂₄Let him show a teacher's fearsome temper and a father's pious affection.

Sunt enim alii libri, qui habent: Diri magistri et pii patris ostendat affectum.

For there are other books which say: Let him show a teacher's fearsome temper and a father's pious affection.

Secundum vero superiora verba ita construitur, hoc est: Ostendat aliquando dirum affectum magistri, aliquando ostendat pium affectum patris. Secundum inferiora verba construitur ita: aliquando ostendat diri magistri affectum, aliquando ostendat pii patris affectum, ac si diceret: aliquando se debet ostendere sicut dirum magistrum, aliquando vero sicut pium patrem.

But it is understood thus according to the earlier words, that is: Let him sometimes show a teacher's fearsome temper, and other times let him show the pious affection of a father. It is [also] understood according to later words: sometimes let him show a teacher's fearsome temper, other times let him show the affection of a pious father, as if he says: sometimes he ought to show himself to be like a fearsome teacher, but other times he ought to show himself to be like a pious father.

Dirum intelligimus severum et crudelem, i. e. indisciplinatos et inquietos debet durius arguere.

By fearsome, we understand strict and harsh, that is he ought to reprimand undisciplined and restless people more fearsomely.

Usque nunc B. Benedictus quasi massam suae dispositionis fecit de arguere et obsecrare atque increpare,¹⁸ [page 109] quae superius dixit, i. e. in unum comprehendens dixit; nunc autem singillatim exponit, cum dixit: ₂₅id est indisciplinatos et inquietos debet durius arguere.

Indisciplinatus tribus modis dicitur, uno enim modo dicitur indisciplinatus ille, qui non intelligit, hoc est, non verecundatur disciplinam, i. e. excommunicationem; altero vero modo indisciplinatus dicitur ille, qui intelligit, hoc est, verecundatur excommunicationem, et tamen cupidine peccati iterum labitur in illud peccatum; tertio vero modo dicitur indisciplinatus ille, qui sive intelligat, sive non intelligat, hoc est, verecundetur, tamen dicit, se nolle suscipere disciplinam.

Undisciplined is spoken of in three senses. In the first sense one is called an undisciplined man who does not understand, that is one who does not feel ashamed through discipline, that is through excommunication. But in a second sense, a man who does understand, that is, one who does feel the shame of excommunication and yet slides again with his desire for sin into that sin, is [also] called undisciplined. However, in a third sense, a man who may or may not understand, that is may feel ashamed yet says that he does not wish to undertake discipline, is called undisciplined.

Hic talis est expellendus de monasterio, ita tamen, si ille laicus venit de seculo et iterum vult reverti ad seculum; nam si in illo monasterio crevit et didicit ordinem monachorum et vult ad pejorem conversationem ire et hoc abbas perpenderit, quia ita est, non debet expelli, ut ad pejorem conversationem vadat, sed debet mitti in carcerem, ut ibi tamdiu stet, donec cupiat manere in monasterio et suscipere ejus disciplinam.

Such a man must be expelled from the monastery, provided that he came as a layman from the world and thus wishes to return again to the world. On the other hand, if he was raised in that monastery and learned the order of monks and wishes to go to this worse way of life, and the abbot evaluates carefully that this is the case, he ought not be expelled so that he might go to a worse way of life, but he ought to be sent into prison so that he may remain there for a long time until he wants to remain in the monastery and undertake his discipline.

Si vero cum secrete admonitus fuerit iste indisciplinatus [et] dixerit, se nolle hanc disciplinam suscipere, debet hoc nuntiari abbati, abbas vero debet eum secrete ad se vocare et ei dicere: ‘Quare non suscepisti hoc, quod tibi iste frater dixit?’ Si vero ille dixerit: ‘Mea culpa, eo quod male egi,’ debet illi remittere. Et iterum si in eodem peccato inventus fuerit, debet secrete admoneri; et si iterum in eodem peccato inventus fuerit, debet publice admoneri. Nam si coram abbate, quando eum abbas, sicut superius dixi, admonuit, dixerit persistens in prava sua voluntate: ‘Non hoc suscipio,’ si iterum inventus fuerit, non jam secrete, sed publice corripiatur; et si, cum publice correptus fuerit [et] dixit: ‘Nolo suscipere hanc disciplinam,’ tunc abjiciatur de monasterio.

But if that undisciplined man said that he did not wish to undertake discipline when he was admonished privately, this ought to be reported to the abbot, and the abbot ought to call the man privately to him and say to him: 'Why do you not undertake this which that brother said to you?' If indeed that man responds: 'It is my fault because I acted badly,' he ought to be remitted to [that monastery]. And if he is again found committing the same sin, he ought to be admonished in private; and if he is found a third time committing the same sin, he ought to be admonished publically. For if, when the abbot has admonished him just as I said above, he says in the presence of the abbot, persisting in his corrupt will, 'I will not undertake this,' if he is found again [committing the same sin], he ought to not only be censured in private, but also in public; and if, when censured publically he [still] said: 'I do not wish to undertake this discipline,' then let him be thrown out of the monastery.

Sequitur: ₂₅Inquietos. Sicut est inquietudo corporis, ita est et inquietudo mentis. Inquietudo corporis est vagatio de loco in locum; inquietudo mentis instabilitas mentis. Inquietus quatuor modis dicitur. Est inquietus mente et corpore; iterum est inquietus mente et quietus corpore. [page 110] Istum quis non potest arguere, eo quod non agnoscitur, quia est hypocrita. Est iterum quietus mente et inquietus corpore: iste bonus est, idcirco non debet argui, quia causa obedientiae est inquietus corpore. Ille vero inquietus mente et inquietus corpore dividitur in duobus modis. Est inquietus mente et inquietus corpore causa obedientiae. Est inquietus corpore, sed tamen ex delectatione mentis obedit et idcirco non potest argui, quia velamento obedientiae suam inquietudinem mentis operit.

Next: ₂₅Restless men. Just as there is restlessness of body, thus also there is restlessness of mind. Restlessness of the body is wandering from place to place; restlessness of the mind is instability of mind. Restless is spoken of in four ways. [First,] a man may be restless in mind and in body; second, he may be restless in mind and calm in body. [page 110] Such a man cannot be rebuked, because it is not known that he is a hypocrite. Third, a man may be calm in mind and restless in body: this man is good, and he ought not to be rebuked, since he is restless in body for the sake of obedience. But that man [who is] restless in mind and body may be distinguished in two ways. He may be restless in mind and body for the sake of obedience. He may be restless in body but nevertheless obey in the mind’s delight and therefore he should not be rebuked, since he conceals the restlessness of his mind with a cover of obedience.

De hac namque obedientia B. Gregorius nobiliter docet hoc modo dicens, ait enim: Et dederunt ei unusquisque... [omitted in ed. Mittermüller, inserted from CCSL: ...ovem et unam, et inaurem auream unam. [Iob 42:11] Licet cuncta haec juxta historiam veraciter dicta sint, ipsis tamen oblatis muneribus cogimur ut ad allegoriae mysterium recurramus. Neque enim otiose debemus accipere quod ovem, quod unam, quod inaurem auream obtulere, quod unam. Et si fortasse juxta litteram mirum non est ovis oblata cur una, valde tamen mirum est inauris oblata cur una. Quid vero aut ovis ad inaurem pertinet, aut quid inauris ad ovem?

Concerning this obedience, Blessed Gregory famously teaches speaking in this way, for he says: 'And they gave to each one a sheep, and one earring of gold.' [Iob 42:11] [Ch. 24] Although all these things are truly stated according to the history, we are yet compelled by the very gifts which were offered to go back to the mystery of allegory. For we ought not to hear in a listless manner that they offered a sheep, and a single one, and a golden earring, and a single one. And if perhaps it is not wonderful in the mere letter why the sheep which was offered was one, yet it is very wonderful why the earring was one. But what reference has a sheep to an earring, or an earring to a sheep?

Ex ipso ergo munerum fine compellimur ut priora quoque, quae superficie tenus juxta solam historiam contingendo transcurrimus, in allegoriae mysteriis indagemus. Quia igitur Christus et Ecclesia, id est caput et corpus una persona est, saepe beatum Job diximus modo capitis, modo figuram corporis designare. Servata ergo historiae veritate, sub typo gestum sanctae Ecclesiae sentiamus id quod scriptum est: Addidit Dominus omnia quaecunque fuerant Iob duplicia. [Iob 42.10]

We are compelled therefore, by the very definiteness of the gifts, to examine in the mysteries of allegory the former statements also, which we have run through and treated superficially according to the mere history. Because therefore Christ and the Church, that is, the Head and the body are one person, we have often said that blessed Job sometimes typifies the head, sometimes the body. Preserving then the truth of the history, let us understand that as performed under the type of the Church, which is written, 'The Lord added all that had been to Job twofold. [Iob 42.10]

Sancta quippe Ecclesia etsi multos nunc percussione tentationis amittit, in fine tamen hujus saeculi ea quae sua sunt duplicia recipit, quando susceptis ad plenum gentibus, ad ejus fidem currere omnis quae tunc inventa fuerit, etiam Judaea consentit. Hinc namque scriptum est: Donec plenitudo gentium introiret, et sic omnis Israel salvus fieret [Rm 11:25]. Hinc in Evangelio Veritas dicit: Elias venit, et ille restituet omnia. [Mt 17:11]

For though Holy Church now loses many by the stroke of temptation, yet in the end of this world she receives those things that are her own, twofold, when, having received the Gentiles in full number, all Judaea also which shall then be found, agrees to run to her faith. For hence it is written, 'Until the fullness of the Gentiles should come in, and so all Israel should be saved.' [Rm 11.25] Hence the Truth also says in the Gospel, 'Elias shall come, and he shall restore all things.' [Mt 17:11]

Nunc enim amisit Israelitas Ecclesia, quos convertere praedicando non valuit, sed tunc Elia praedicante, dum quotquot invenerit colligit, velut plenius recipit quod amisit.

For now the Church has lost the Israelites, which she was unable to convert by preaching, but when, at that time, on the preaching of Elias, she gathers together as many as she shall have found, she receives as it were in fuller measure that which she has lost.

[c. 25] Vel certe sanctae Ecclesiae in fine suo duplum recipere est in singulis nobis et de beatitudine animae, et de carnis incorruptione gaudere. Hinc est enim quod per prophetam de electis dicitur: In terra sua duplicia possidebunt. [Is 61:7]

[Ch. 25] Or certainly, for Holy Church to rejoice over each of us at both the blessedness of our soul, and the incorruption of our body, is for her to receive double at her end. For hence is that which is said of the Elect by the Prophet, 'In their land they shall possess the double.' [Is 61:7]

Hinc est enim quod Joannes apostolus de sanctis finem mundi quaerentibus dicit: Data sunt illis singulae stolae albae; et dictum est eis ut requiescerent tempus adhuc modicum, donec compleretur numerus conservorum et fratrum eorum. [Apc 6:11]

Hence it is that the Apostle John says of the Saints who were seeking for the end of the world; 'White robes were given, unto every one of them one, and it was said unto them that they should rest yet a little season, until the number of their fellow servants and of their brethren should be filled up.' [Apc 6:11]

Sicut enim longe superius diximus, ante resurrectionem sancti singulas stolas accipiunt, quia sola animarum beatitudine perfruuntur; in fine autem mundi binas habituri sunt, quia cum mentis beatitudine etiam carnis gloriam possidebunt.

For as we have said a great way above, the Saints receive a single garment before the resurrection, because they enjoy the happiness of their souls alone; but in the end of the world they are about to have each of them, two, because, together with blessedness of mind, they will possess also the glory of the flesh.

[c. 26] Sed ea quae subnexa sunt, in fine magis hujus saeculi conversionem se Jiudaici populi nuntiare testantur. Nam subditur: Venerunt autem ad eum omnes fratres sui, et universae sorores suae, et cuncti qui noverant eum prius, et comederunt cum eo panem in domo ejus. [Iob 42:11]

[Ch. 26] But these words which are subjoined attest that they rather announce the conversion of the Jewish people at the end of this world. For it is added: 'There came to him all his brethren, and all his sisters, and all that knew him before, and did eat bread with him in his house.' [Iob 42:11]

Tunc quippe fratres sui ac sorores ad Christum veniunt, quando ex plebe iudaica quotquot inventi fuerint convertuntur. Ex illo enim populo carnis materiam sumpsit. Tunc ergo ad eum fratres ac sorores accedunt, quando ex ea plebe quae ei per cognationem juncta est, vel qui fortes futuri sunt, velut fratres, vel infirmi, velut sorores, ad eum per cognitionem fidei devota gratulatione concurrunt. Tunc apud eum celeberrimae festivitatis convivium exhibent, quando eum jam nequaquam quasi purum hominem contemnentes, propinquitatis suae memores, divinitati ejus se inhaerere congaudent. Tunc in domo ejus panem comedunt, cum, postposita observatione subjacentis litterae, in sancta Ecclesia mystici eloquii quasi frugis medulla pascuntur. Bene autem subjungitur: Cuncti qui noverant eum prius [Iob 42:11]. Prius quippe noverant, quem in passione sua quasi incognitum contempserunt. Nam nasciturum Christum nullus qui plene legem didicit ignoravit.

For then do His brethren and sisters come to Christ, when as many as shall have been found of the Jewish people are converted. For from that people He took the substance of His flesh. His brethren and sisters therefore then come to Him, when from that people which is united to Him by kindred, either those who are about to be strong, as brethren, or weak, as sisters, flock to him with devout congratulation through the knowledge of the Faith. They then set forth in His house a banquet of most crowded festivity, when they no longer despise Him as a mere man, and mindful of their relationship, rejoice together in cleaving to His Godhead. They then eat bread in his house, when they put aside the observance of the letter which is inferior, and feed, as it were on the marrow of the grain of mystical teaching in Holy Church. But it is well subjoined; 'All who knew him before.' [Iob 42:11] For they knew him before, Whom they scorned in His Passion as if unknown to them. For no one who completely learned the Law was ignorant that Christ would be born.

Unde et Herodes rex, magorum occursione perterritus, sacerdotes ac principes studuit solerter inquirere ubi Christum nasciturum esse praescirent; cui protinus responderunt: In Bethleem Judae. [Mt 2:5] Prius ergo noverant quem passionis suae tempore dum despicerent ignorabant. Quorum et notitia prior, et ignorantia posterior bene ac breviter Isaac caligante signatur.

When even Herod the king, when alarmed by the coming of the Magi, endeavoured to enquire diligently of the priests and rulers, where they knew Christ would be born; to whom they immediately answered; 'In Bethlehem of Judah.' [Mt 2:5] They therefore knew Him before, Whom they knew not, when they despised Him at the time of His Passion. And both their former knowledge and their subsequent ignorance is well and briefly signified by the dimness of Isaac.

Qui dum Jacob benediceret, et quid eveniret in futuro praevidebat, et quis illi praesens assisteret nesciebat. [Gn 27]

em> For when he was blessing Jacob, he both foresaw what afterwards happen, and knew not who was standing before him.[Gn 27]

Sic quippe Israelitarum populus fuit, qui prophetiae mysteria accepit, sed tamen caecos oculos in contemplatione tenuit, quia eum praesentem non vidit, de quo tam multa in futuro praevidit.

<Thus in truth was the people of the Israelites, which received the mysteries of prophecy, but yet had eves which were dim in contemplation, because it saw not Him when present, of Whom it foresaw so many things in the time to come.

Ante se enim positum nequaquam cernere valuit, cujus adventus potentiam longe ante nuntiavit. Sed ecce in fine mundi veniunt, et eum quem prius noverant recognoscunt. Ecce in domo ejus panem comedunt, quia in sancta Ecclesia sacri eloquii fruge pascuntur, et omnem insensibilitatem pristini torporis excutiunt. Unde et subditur: Et moverunt super eum caput. [Iob 42:11]

For it was unable to see Him when standing in its presence, the might of Whose coming it had long before announced. But, behold! they come at the end of the world, and recognize Him Whom they knew before. Behold! They eat bread in His house, because they feed on the grain of sacred doctrine in Holy Church, and shake off all the insensibility of their former torpor. Whence it is subjoined; 'And they moved the head over him.' [Iob 42:11]

Quid enim in capite, nisi principale mentis accipitur? sicut per psalmistam dicitur: Impinguasti in oleo caput meum. [Ps 22:5] Ac si aperte diceretur: Arentem in suis cogitationibus mentem meam caritatis unctione rigasti.

For what is understood by the head but the ruling power of the mind? As is said by the Psalmist; 'Thou hast made fat my head with oil.' [Ps 22:5] As if it were plainly said, Thou hast watered with the unction of charity my mind which is dried up in its thoughts.

Caput igitur movetur, cum, per formidinem veritatis tacta, ab insensibilitate sua mens quatitur. Veniant ergo parentes ad convivium, atque excusso torpore caput moveant, id est hi qui Redemptori nostro carne conjuncti fuerant refectionem quandoque verbi in fide percipiant, et insensibilitatis pristinae duritiam amittant.

The head therefore is moved, when the mind, smitten with the dread of truth, is roused from its insensibility. Let the kinsmen then come to the banquet, and having shaken off their drowsiness, let them move their head; that is, let those who are connected with our Redeemer in the flesh, enjoy at last the refreshment of the word by faith, and lose the hardness of their former insensibility.

Unde bene per Habacuc dicitur: Pedes ejus steterunt, et mota est terra. [Hab 3:5] Stante enim Domino terra procul dubio movetur, quia cum cordi nostro timoris sui vestigia imprimit, cuncta in nobis cogitatio terrena contremiscit. Hoc itaque loco caput movere est immobilitatem mentis excutere, et ad cognitionem fidei credulitatis gressibus propinquare.

Whence it is well said by the Habakkuk; 'His feet stood, and the earth is moved.' [Hab 3:5] For the earth is doubtless moved when the Lord stands, because when He imprints on our heart the footsteps of His fear, every earthly thought in us trembles. In this place, therefore, to move the head, is to shake off the immovableness of the mind, and to approach the knowledge of faith by the steps of belief.

[c. 27] Sed quia sancta Ecclesia nunc Hebraeorum aversione afficitur, et tunc conversione relevatur, recte subjungitur: Et consolati sunt eum super omni malo, quod intulerat Dominus super eum. [Iob 42.11]

[Ch. 27] But because Holy Church suffers now from the estrangement of the Hebrews, and then is relieved by their conversion, it is rightly subjoined; And comforted him over all the evil that the Lord had brought upon him.' [Iob 42:11]

Consolantur videlicet Christum, consolantur Ecclesiam, qui ab infidelitatis pristinae errore resipiscunt, et pravitatem vitae, per quam recta docentibus repugnaverant, deserunt. Annon gravis moeror est duris cordibus infructuose praedicare, laborem in ostendenda veritate sumere, sed nullum de conversione audientium fructum laboris invenire? At contra autem, magna praedicatorum consolatio est subsequens profectus auditorum. Relevatio quippe dicentis est immutatio proficientis.

They namely, console Christ, they console the Church, who repent of the error of their former unbelief, and abandon the depravity of life by which they had opposed the teachers of the truth. Is it not a weighty sorrow to preach fruitlessly to hard hearts, to endure labour in setting forth the truth, but to find no fruit of our labour from the conversion of our hearers? But the subsequent progress of their hearers is on the other hand a great consolation to preachers. For the conversion of a learner is a consolation to his teachers.

Et notandum quod in flagello positum consolari noluerunt, sed ad consolandum eum post flagellum veniunt, quia nimirum passionis ejus tempore Hebraei, praedicamenta fidei contemnentes, quem hominem ex morte probaverant Deum credere despexerunt. Unde per Psalmistam Dominus dicit: Sustinui qui simul mecum contristaretur, et non fuit; consolantem me quaesivi, et non inveni. [Ps 68:21]/p>

And it is to be observed that they would not console him when exposed to the scourge, but that they come to console him after the scourge; doubtless because the Hebrews, despising at the time of His Passion the preaching of the faith, disdained to believe Him to be God, Whom they had proved to be a man by His death. When the Lord says by the Psalmist, 'I looked for one to lament with Me, and there was non; I sought for one to comfort Me, and I found none.' [Ps. 69:20]

Consolantem quippe in passione minime invenit, quia ex despectu mortis etiam ipsos hostes pertulit, pro quibus ad mortem venit. Post flagella ergo propinqui ad consolationem veniunt, quia in membris suis nunc quoque Dominus patitur; sed extremo tempore Israelitae omnes ad fidem, cognita Eliae praedicatione, concurrunt, atque ad ejus protectionem quem fugerant redeunt, et tunc illud eximium multiplici aggregatione populorum convivium celebratur.<

For He found no one to comfort Him in His Passion, because in His contempt of death He endured even His very enemies, for whom He came to death. After his scourging, then, his neighbours come to console him; because the Lord now also suffers in His members, but in the last times all the Israelites flock together to the faith, on hearing the preaching of Elias, and return to the protection of Him from Whom they had fled; and then is celebrated that splendid banquet by the manifold assemblage of the people.

Tunc post flagella quasi Job sanus ostenditur, quando a conversis atque credentibus post passionem suam ac resurrectionem Dominus in coelis immortalis vivere per certitudinem fidei scitur. Tunc quasi remuneratus Job cernitur, quando in majestatis suae potentia sicut est Deus creditur, et ejus fidei subici hi qui prius restiterant videntur. In fine igitur mundi credentes Hebraei conveniant, et humani generis redemptori in potentia divinitatis quasi sano Job oblationem suarum vota persolvant. Unde et bene subditur: Et dederunt ei unusquisque ovem unam, et inaurem auream unam. [Iob 42:11]

At that time Job is shown, as it were, to be in health after his scourging, when, to those who are converted and believe, the Lord is by the certainty of faith known to live, after His passion and resurrection, immortal in the heavens. At that time Job is as it were seen to be rewarded, when in the power of His Majesty He is believed to be God, as He is, and those who before resisted Him are seen to be subjected to the faith. Let the believing Hebrews therefore assemble together at the end of the world, and offer, as if to Job in health, the vows of their oblations to the Redeemer of mankind in the power of His Godhead. Whence it is also well subjoined; And they gave him each one sheep, and one earring of gold. [Iob 42:11]

Quid per ovem nisi innocentia, quid per inaurem nisi obedientia designatur? Per ovem quippe simplex animus, per inaurem vero ornatus humilitatis gratia auditus exprimitur.

What is designated by a 'sheep' but innocence, what by an 'earring' but obedience? For by a sheep is expressed an innocent mind, but by an earring, hearing adorned with the grace of humility.

[c. 28] Sed quia ad ostendendam virtutem obedientiae occasio opportuna se praebuit, libet hanc paulo vigilantius sollicitiusque discutere, et quanti sit meriti demonstrare.

[Ch. 28] But because a fit opportunity has offered itself for setting forth the virtue of obedience, let us examine into it with somewhat more attention and care, and point out how great is its merit.

Sola namque virtus est obedientia quae virtutes caeteras menti inserit, insertasque custodit. Unde et primus homo praeceptum quod servaret accepit [cf. Gn 2:16/17], cui se si vellet obediens subdere, ad aeternam beatitudinem sine labore perveniret.

For obedience is the sole virtue which implants other virtues in the mind, and keeps them safe when planted. Whence also the first man received a precept to keep, to which if he had willed obediently to submit himself, [cf. GN 2:16/17] he would attain without labour to eternal blessedness.

Hinc Samuel ait: Melior est obedientia quam victimae, et auscultare magis quam offerre adipem arietum, quoniam quasi peccatum ariolandi est repugnare, et quasi scelus idololatriae nolle acquiescere’ [I Sm 15:22/23].

Hence Samuel says: 'For obedience is better than victims, and to hearken rather than to offer the fat of rams, because to rebel is as the sin of witchcraft, and to refuse to obey as the sin of idolatry.' [1 Sam 15:22-23]

Obedientia quippe victimis jure praeponitur, quia per victimas aliena caro, per obedientiam vero voluntas propria mactatur. Tanto igitur quisque Deum citius placat, quanto ante ejus oculos repressa arbitrii sui superbia, gladio praecepti se immolat.

For obedience is justly preferred to victims, because by victims the flesh of another, but by obedience out own will, is offered up; a person therefore appeases God the more quickly, the more he represses before His eyes the pride of his own will, and immolates himself with the sword of the commandment.

Quo contra ariolandi peccatum inobedientia dicitur, ut quanta sit virtus obedientia demonstretur. Ex adverso igitur melius ostenditur, quid de ejus laude sentiatur. Si enim quasi peccatum ariolandi est repugnare, et quasi scelus idololatriae nolle acquiescere, sola est quae fidei meritum possidet, qua sine quisque infidelis esse convincitur, etiamsi fidelis esse videatur.

And on the other hand, disobedience is said to be the sin of witchcraft, in order that it might be pointed out how great a virtue is obedience. It is shown therefore the better from its opposite what is thought in its praise. For if to rebel is as the sin of witchcraft, and to refuse to obey as the guilt of idolatry, it is the sole virtue which possesses the merit of faith, without which a person is convicted of being an unbeliever, though he seems to be a believe.

Hinc per Salomonem in ostensione obedientiae dicitur: Vir obediens loquitur victorias. [Prv 21:28] Vir quippe obediens victorias loquitur, quia dum alienae voci humiliter subdimur, nosmetipsos in corde superamus. Hinc in Evangelio Veritas dicit: Eum qui venit ad me, non ejiciam foras, quia de coelo descendi, non ut faciam voluntatem meam, sed voluntatem ejus qui misit me. [Io 6:37]

Hence it is said by Solomon in speaking of obedience: 'An obedient man speaks of victories.' [Prv 21:28] For an obedient man in truth speaks of victories, because, when we humbly submit ourselves to the voice of another, we overcome ourselves in our heart. Hence the Truth says in the Gospel: 'Him that comes to Me I will not cast out, for I came down from heaven, not to do My own will, but the will of Him that sent Me'. [Jn 6:37-38]

Quid enim? si suam faceret eos qui ad se veniunt repulisset? Quis autem nesciat quod voluntas Filii a Patris voluntate non discrepet? Sed quoniam primus homo, quia suam facere voluntatem voluit, a paradisi gaudio exivit [cf. Gn 3:24], secundus ad redemptionem hominum veniens, dum voluntatem se Patris et non suam facere ostendit, permanere nos intus docuit. Cum igitur non suam sed Patris voluntatem facit, eos qui ad se veniunt foras non ejicit, quia dum exemplo suo nos obedientiae subjicit, viam nobis egressionis claudit.

For what? If He were doing His own will, would He have rejected those who come to Him? But who can be ignorant that the will of the Son differs not from the will of the Father? But since the first man went forth from the joy of Paradise, because he wished to do his own will; the second Man coming for the redemption of men, when He shows that He does the will of the Father, and not His own will, taught use to remain firm within. When therefore He does not His own will, but that of the Father, He cases not out those that come unto Him, because while by His own example He brings us under the rule of obedience, He closes against us the way of escape.

Hinc rursum ait: Non possum ego a meipso facere quidquam, sed sicut audio judico.’ [Io 5:30]

Hence again He says: I can of Mine own Self do nothing; but as I hear I judge. [Jn 5:30]

Nobis quippe obedientia usque ad mortem servanda praecipitur. Ipse autem si sicut audit judicat, tunc quoque obedit, cum judex venit. Ne igitur nobis usque ad praesentis vitae terminum obedientia laboriosa appareat, Redemptor noster indicat, quia hanc etiam cum judex venerit servat. Quid ergo mirum si homo peccator se obedientiae in praesentis vitae brevitate subjicit, quando hanc mediator Dei et hominum et cum obedientes remunerat, non relinquit? [cf. 1 Tim 2:5]

For obedience is enjoined on us to be observed even to death. But if He judges as He hears, He obeys also at that time when He comes as Judge. Lest then obedience to the end of our life should appear wearisome to us, our Redeemer points out that He practices it, even when He comes as a Judge. What wonder then if man who is a sinner subjects himself to obedience in the short period of the present life, when the Mediator between God and men does not abandon it, even when He recompenses the obedient.

[c. 29] Sciendum vero est quia nunquam per obedientiam malum fieri, aliquando autem debet per obedientiam bonum quod agitur, intermitti. Neque enim mala in paradiso arbor exstitit, quam Deus homini ne contingeret interdixit. [cf. Gn 2:17]

[Ch. 29] But it should be known, that a sin ought never to be committed, through obedience, but that sometimes a good deed which is being performed ought, through obedience, to be given up. For the tree in Paradise was not evil, which God commanded man not to touch. [cf. Gn 2:17]

Sed ut per melius obedientiae meritum homo bene conditus cresceret, dignum fuerat ut hunc etiam a bono prohiberetur, quatenus tanto verius hoc quod ageret virtus esset, quanto et a bono cessans, auctori suo se subditum humilius exhiberet. Sed notandum quod illic dicitur: Ex omni ligno paradisi edite, de ligno autem scientiae boni et mali ne tetigeritis. [Gn 2:16/17]

But in order that man, who was rightly created, might increase the better by the merit of obedience, it was right that He should prohibit him even what was good; in order that his conduct might be more truly virtue, the more humbly he showed that he was subject to his Maker, by forbearing what was good. But it should be observed that it is there said, 'Eat of every tree of paradise but do not touch the tree of knowledge of good and evil.' [Gn 2:16-17]

Qui enim ab uno quolibet bono subjectos vetat, necesse est ut multa concedat, ne obedientis mens funditus intereat, si a bonis omnibus penitus repulsa jejunat. Omnes autem paradisi arbores ad esum Dominus cessit, cum ab una prohibuit, ut creaturam suam, quam nolebat exstingui, sed provehi, tanto facilius ab una restringeret, quanto ad cunctas latius relaxaret.

For it is necessary that he who forbids those under him one good thing, should concede many, lest the mind of the person who obeys should perish utterly, if it is famished from having been entirely shut out from all good things. But the Lord granted all other trees of Paradise for food, when He prohibited them from one, in order that He might restrain His creature, whose advancement He desired, and not its destruction, the more easily from one, the greater liberty He gave for the rest.

[c. 30] Sed quia nonnunquam nobis hujus mundi prospera, nonnunquam vero jubentur adversa, sciendum summopere est quod obedientia aliquando, si de suo aliquid habeat, nulla est; aliquando autem, si de suo aliquid non habeat, minima. Nam cum hujus mundi successus praecipitur, cum locus superior imperatur, is qui ad percipienda haec obedit, obedientiae sibi virtutem evacuat, si ad haec etiam ex proprio, desiderio anhelat. Neque enim se sub obedientia dirigit, qui ad accipienda hujus vitae prospera libidini propriae ambitionis servit.

[Ch. 30] But because sometimes worldly advantages, and sometimes worldly losses, are enjoined on us, it should be especially understood that sometimes if obedience has something of its own, it is none at all, but sometimes if it has not something of its own, it is none at all, but sometimes if it has not something of its own, it is a very paltry obedience. For when success in this world is enjoined, when a higher rank is commanded to be taken, he who obeys these commands makes void for himself the virtue of his obedience, if he is eager for these things with longing of his own. For he guides not himself by the rule of obedience, who in attaining to the good things of this life gives way to his own natural desire of ambition.

Rursum cum mundi despectus praecipitur, cum probra adipisci et contumeliae jubentur, nisi ex seipso animus haec appetat, obedientiae sibi meritum minuit, quia ad ea quae in hac vita despecta sunt invitus nolensque descendit. Ad detrimenta quippe obedientia ducitur, cum mentem ad suscipienda probra hujus saeculi nequaquam ex parte aliqua etiam sua vota comitantur. Debet ergo obedientia et in adversis ex suo aliquid habere, et rursum in prosperis ex suo aliquid omnimodo non habere, quatenus et in adversis tanto sit gloriosior quanto divino ordini etiam ex desiderio jungitur, et in prosperis tanto sit verior quanto a praesenti ipsa quam divinitus percipit gloria funditus ex mente separatur.

Again, when contempt for the world is enjoined, when the endurance of reproaches and insults is commanded us, unless the mind desires these things of itself, it diminishes the merit of its obedience, because it descends reluctantly and against its will to those things which are despised in this life. For obedience incurs loss, when its own consent does not in a measure accompany a mind in submitting to the reproaches of this world. Obedience then ought both in adversity to have something of its own, and again in prosperity to have nothing at all of its own; in order that in adversity it may be more glorious, the more it is united even in desire to the Divine ordinance, and may be more sincere in prosperity, the more entirely it is separated in desire from that present glory, which it obtains from God.

[c. 31] Sed hoc virtutis pondus melius ostendimus, si celestis patriae duorum hominum facta memoremus. Moyses namque cum in deserto oves pasceret, Domino per angelum in igne loquente vocatus est, ut eripiendae omni Israelitarum multitudini praeesset [cf. Ex 3]. Sed quia apud se mente humilis exstitit, oblatam protinus tanti regiminis gloriam expavit, moxque ad infirmitatis patrocinium recurrit, dicens: Obsecro, Domine, non sum eloquens; ab heri et nudiustertius ex quo coepisti loqui ad servum tuum, tardioris et impeditioris linguae sum factus. [Ex 4:10. Et, se postposito, alium deposcit, dicens: Mitte quem missurus es. [Ex 4:13] Ecce cum auctore linguae loquitur, et ne tanti regiminis potestatem suscipiat, elinguem se esse causatur.

[Ch. 31] But we show more clearly this value of virtue if we mention the doings of two men of the heavenly country. For Moses, when he was feeding sheep in the desert, was called by the Lord speaking to him in the fire by means of an Angel, to take the lead in the deliverance of all the multitude of the Israelites. But because he was humble in his own mind, he trembled at once at the glory of such authority which had been offered to him, and immediately had recourse to his weakness as a defence, saying, 'I beseech You, O Lord, I am not eloquent: from yesterday and the day before, since You had begun to speak to Your servant, I am of a more hesitating and slower tongue.' [Ex. 4:10] And, having put himself aside, he asks for another, saying: Send whom You will send. [Ex. 4:10] Behold, he is speaking with the Maker of his tongue, and that he may not undertake the power of such great authority, he alleges that he has no tongue.

Paulus quoque divinitus fuerat ut Hierosolymam ascendere debuisset admonitus, sicut ipse Galatis dicit: Deinde post annos quatuordecim iterum ascendi Hierosolymam, assumpto Barnaba et Tito; ascendi autem secundum revelationem.’ [Gal 2:1/2] Isque in itinere cum prophetam Agabum reperisset, quanta se adversitas in Jerosolymis maneret audivit. [Act 21] Scriptum quippe est quod idem Agabus zonam Pauli suis  inserens, dixit: Virum cujus haec zona est sic alligabunt in Hierosolymam [Act 21:11/15]. A Paulo autem protinus respondetur: Ego non solum alligari, sed et mori in Hierosolymam paratus sum pro nomine Jesu, neque enim pretiosiorem facio animam meam quam me.’ [Act 21:13; 20:24]

Paul had also been admonished by God that he ought to go up to Jerusalem, as he himself says to the Galatians: 'Then fourteen years after I went up again to Jerusalem, taking with me Barnabas and Titus; but I went up by revelation.' [Gal. 2:1] And when he had found on his journey the Prophet Agabus, he heard from him what adversity awaited him in Jerusalem. For it is written that this Agabus placed Paul's girdle on his own feet, and said: 'So shall they bing at Jerusalem the man whose girdle this is.' [Acts 21:11] But Paul immediately answered: I am ready not to be bound only, but also to die at Jerusalem for the name of Jesus; neither do I count my life more previous than myself. [Acts 21:13; 20:24]

Praeceptione igitur revelationis Hierosolymam pergens, adversa cognoscit, et tamen haec libenter appetit; audit quae timeat, sed ad haec ardentius anhelat. Moyses itaque ad prospera de suo nihil habet, quia precibus renititur, ne israeliticae plebi praeferatur.

Going up then to Jerusalem by the command of revelation, he knows his sufferings, and yet he willingly seeks them, he hears of things to fear, but yet he more ardently pants after them. Moses therefore has nothing of his own to lead him on to prosperity, because he strives in his prayers not to be set over the people of Israel.

Paulus ad adversa etiam ex suo voto ducitur, quia malorum imminentium cognitionem percipit, sed devotione spiritus etiam ad acriora fervescit. Ille praesentis potestatis gloriam Deo voluit jubente declinare; iste, Deo aspera et dura disponente, se studuit ad graviora praeparare. Praeeunte ergo utrorumque ducum infracta virtute instituimur, ut si obedientiae palmam apprehendere veraciter nitimur, prosperis hujus saeculi ex sola jussione, adversis autem etiam ex devotione militemus.

But Paul is even by his own wish led on to suffering, because he gains a knowledge of the evils that threaten him, but yet in his devotion of spirit he is eager for sharper sufferings. The one wished, though God commanded him, to decline the glory of present power; the other when God had provided severity and hardships, yet studied to prepare himself for severer sufferings. We are taught then by the stubborn virtue of both these leaders going before, that if we truly endeavour to lay hold on the reward of obedience, we must contend for the prosperity of this world only by command, but that we must fight against its trials with devotion.

[c. 32] Notandum vero est quod hoc loco cum inaure ovis, cum ove inauris offertur, quia nimirum innocuis mentibus ornamentum semper obedientiae jungitur; Domino attestante, qui ait: Oves meae vocem meam audiunt, et ego cognosco eas, et sequuntur me. [Io 10:27]

[Ch. 32] But it must be observed, that in this place a sheep is offered with an earring, and an earring with a sheep; doubtless because the ornament of obedience is always connected with innocent mind, as the Lord witnesses, Who says: 'My sheep hear My voice, and I know them, and they follow Me.' [Jn 10:27]

Beato igitur Job nemo inaurem sine ove, nemo ovem sine inaure obtulit, quia profecto Redemptori suo non obedit, qui innocens non est; et innocens esse non potest, qui obedire contemnit. Quia vero ipsa obedientia non servili metu sed charitatis affectu servanda est, non terrore poenae, sed amore justitiae, cuncti qui ad convivium veniunt, auream inaurem obtulisse perhibentur, ut videlicet in ea quae exhibetur obedientia, charitas fulgeat, quae virtutes omnes quasi auri more caetera] metalla transcendat. [Gregory the Great, Moralia in Iob, XXXV, XIV, c. 24-32, CCSL 143B, pp. 1789-1796]

No one therefore offered blessed Job an earring without a sheep, none a sheep without an earring; because, in truth, he who is not innocent obeys not his Redeemer, and he cannot be innocent who despises obedience. But since this very obedience must be maintained not with servile fear, but wiht the affection of love, not with dread of punishment, but with love of justice, all who come to the feast are said to have offered a 'golden' earring, in order, namely, that in that obedience which is displayed, charity should shine forth so as to surpass all virtues, as gold the other metals. [Gregory the Great, Moralia in Iob , Trans. John Henry Parker (London: R. and J. Rivington, 1850), XXXV, c. 24-32, p. 677 - 685]

Inquietus autem mente et corpore, iste solus est sub judicio, si sine obedientia est, quia ejus mentis inquietudo ostenditur per inquietudinem corporis, et ejus corporis inquietudo de animae procedit inquietudine. Iste talis nec in uno loco potest stare; propter suam inquietudinem debet durius argui.¹⁹

Moreover a man restless in mind and in body is only under judgment if he is without obedience, since the restlessness of his mind is shown through the restlessness of his body, and the restlessness of his body proceeds from the restlessness of his soul. Such a man is not able to stay in one place; because of his restlessness, he ought to be rebuked more harshly.

Sequitur: ₂₅Obedientes autem et mites atque patientes, ut in melius proficiant, obsecrare.

Next: ₂₅Moreover he ought to entreat obedient, gentle, and patient men so that they may do better.

 Obedientes dicuntur quasi obaudientes, quia, quod aure audiunt, opere complent. Obedientes tribus modis dicuntur.

 Obedient men (obedientes) are said [to be] like attentive men (obaudientes), since they complete in work what they hear with their ear. Obedient men are spoken of in three ways.

Sunt enim multi obedientes, qui solummodo abbati vel caeteris prioribus sunt obedientes aut causa timoris aut adulationis et, reliq., et tamen aliis recusant, obedire. Istorum obedientia non est sana; nam si sana, i. e. propter Deum fuisset, aliis etiam obedientiam exhiberent. Alii sunt obedientes, qui solummodo quatuor vel tribus fratribus aut causa adulationis aut aliqua causa obediunt, et tamen non abbati aut caeteris prioribus vel etiam aliis volunt obedire. Istorum obedientia non est sana, quia non ob caritatem Dei obediunt; nam si caritatis causa obedissent, aliis obedientiam exhibuissent. Ideo non sunt obsecrandi, sicut superiores, sed durius arguendi. Item sunt [page 111] alii obedientes, qui causa caritatis Dei sicut abbati aut ceteris prioribus, ita et omnibus fratribus obediunt; isti solummodo sunt obsecrandi.

There are many obedient men who only are obedient to their abbot or other priors either for the sake of fear or flattery and so on, and yet refuse to obey others. Their obedience is not sound, for if it were sound, that is, on account of God, they would also show obedience to others. There are other obedient men who obey only four or three brothers either for the sake of flattery or another cause, and yet do not wish to obey the abbot or other priors or even others. Their obedience is not sound since they do not obey on account of the love of God; for if they had obeyed for the sake of love, they would have exhibited obedience to others. Therefore they must not be entreated like better men, but rebuked more harshly. Likewise there are [page 111] other obedient men, who obey the abbot or other prior for the sake of the love of God, and obey thus all brothers; those men must only be entreated.

Mites duobus modis dicuntur; uno enim modo dicuntur mites, qui praeceptis Dei non resistunt, qui suis vitiis resistunt et contradicunt. Et sunt alii mites, qui, cum legunt aut audiunt scripturas divinas obscure dictas, non detrahunt, eo quod obscura dicta sunt.

Calm men are spoken of in two ways; for in one way those men are called calm who do not resist the teachings of God, who resist and oppose their own vices. And there are other calm men who, when they read or listen to divine scriptures spoken obscurely, do not distract [others] because obscure things are said.

Patientes dicuntur, quia patiuntur et tranquillo animo sufferunt. Patientes duobus modis dicuntur; uno enim modo dicuntur patientes, qui dura aut aliquid mali ab abbate aut ab aliquo priore causa timoris patienter videntur sufferre, tamen si ab aliis minoribus sibi aliquid dure ingestum sivo factum fuerit, statim resistunt. Isti non sunt rogandi, sed potius arguendi. Item sunt patientes, qui sicut abbati non resistunt, ita etiam propter caritatem Dei aliis fratribus non resistunt, isti quippe rogandi sunt.

Patient men are so named because they suffer and endure with a tranquil mind. Patient men are spoken of in two ways. In the first sense, those men are called patient who seem to suffer harsh things or any bad things from the abbot or from another prior patiently out of fear. However, if anything harsh is thrust upon them or done to them by other inferiors, they immediately oppose them. Those men must not be entreated, but rather they must be rebuked. Similarly, there are patient men who do not resist other brothers just as they do not resist the abbot because of their love of God. Of course these men must be entreated.

Patientia tribus modis exercetur, aut a Deo, aut ab hoste, aut ab homine; a Deo flagellum, ab hoste tentamenta cogitationum, ab homine damna rerum et injurias. [cf. Gregory the Great, Homiliae in Evangeliae II, no. 38, c. 9, PL 76, col. 1264C-D] Indicium²⁰ patientiae est: cum audit injurias vel patitur adversa, dulcia verba respondet, et augmentationem habet, cum solummodo tacet, et tamen habet exinde in corde aliquid.

Patience is cultivated in three ways: by God, or by an enemy, or else by a man. It is cultivated by God through the whip, by an enemy through trials of thoughts, and by man through the loss of property and abuse. [cf. Gregory the Great, Homiliae in Evangeliae II, no. 38, c. 9, PL 76, col. 1264C-D] This is a sign of patience: when a man hears insults or suffers adversity, he responds with sweet words. He improves when he is merely silent and thereafter has something in his heart.

Perfectio est, cum, sicut tacet in ore, ita etiam in corde, et diligit. Et forte dicit aliquis: 'quo debeo proficere, cum non habeam, quo proficiam?' Cui dicendum est: 'si non proficis in augmentationem virtutis, profice in perseverantia.'

Perfection occurs when just as he is silent in his mouth, so too is he silent and loving in his heart. And perhaps someone will say, “How can I be improved when there is nothing concerning which I may improve?” To whom it must be said, 'if you cannot accomplish an increase of virtue, maintain in persistence.'

Sequitur: ₂₅Negligentes autem et contemnentes ut increpet et corripiat admonemus.

Next: ₂₅moreover we urge him to rebuke and correct negligent and scornful men.

Cassiodorus namque ita dicit: Increpare enim dicimus, quasi de taciturnitate crepare et in mordacia dicta prosilire [Cassiodorus, Expositio Psalmorum 118:21, CCSL 98, p. 1069].

For Cassiodorus thus says: Indeed, we say to rebuke (increpare), just as to burst out [crepare] of silence and to rush into cutting speech. [Cassiodorus, Expositio Psalmorum 118:21]

Increpare est, cum dicit: 'Quare fecisti hoc malum et quare non hoc bonum?'

To rebuke is when one says: 'Why did you do this bad thing and why not this good thing?'

Corripere est manifestare et indicare, ad quod malum tendit, vel cui bono contrarium est.

To correct is to make things known and show to what evil it tends, or to what good it is contrary.

Negligentes duobus modis dicuntur; uno enim modo dicitur negligens, cum audit imperium magistri, et, tamen per negligentiam non implet. Est alter tamen, [page 112] qui audit, si statim non implet, postea implet; est et alius, qui, si implet, negligenter implet, hoc est, non studiose agit.

Negligent men are spoken of in two ways; for in one sense a man is called negligent when he hears the command of his teacher and nevertheless does not fulfill it through his negligence. There is a second type of man [page 112] who hears, [and] if he does not fulfill [the command] immediately, he still fulfills it afterwards. And there is a third kind who, if he fulfills [the command], does so negligently, that is, he does not do it zealously.

Contemnentes autem duobus modis dicuntur. Sunt, qui in principio parvi pendunt obedientiam, tamen postea implent. Alii sunt, qui sicut parvi pendunt imperium in principio, ita etiam perseverant non complentes, in ipsa despectione perseverantes.

Scornful men moreover are spoken of in two ways. There are those who in the beginning consider obedience to be of little worth, yet they fulfil it afterwards. There are others who, just as in the beginning they consider authority to be of little worth, they continue to not comply with it, persisting in that contempt.

Qualiter enim possit cognosci humilis dicendum est; hoc enim modo utcunque potest cognosci, id est, si cum abbas jubet illi fratri, qui superius sedet, ut sedeat inferius, et ipse frater non solum gaudet sedere inferius, sed etiam desiderat, ut ille, qui minor erat, in loco suo sedeat, quatenus [ut] ipse sit minor, alter vero major.

It must be said how a humble man can be recognized. He can be recognized, however, in this way: when an abbot orders a brother, who sits above, to sit below, and that brother not only rejoices to sit below but even desires it so that he who was lower might sit in his place, so that he himself is lesser but the other greater.

Sequitur: ₂₆Neque dissimulet peccata delinquentium.

Next: ₂₆Nor may he conceal the sins of delinquents.

Protulit B. Benedictus testimonium apostoli, et non solum protulit, verum etiam exposuit illud, ac si diceret: Hactenus dixi formam apostoli et non solum dixi, sed etiam illam exposui; nunc autem, quia cognovit ille abbas me exponente illam formam, ideo modo ego ex mea vice admoneo illum: neque dissimulet peccata delinquentium, quia ad hoc Paulus apostolus illam formam protulit, ut nullus praepositus sanctae ecclesiae debeat dissimulare peccata subditorum suorum, i. e. imprudenter.

 Blessed Benedict mentions the testimony of the apostle, and he not only mentions it, but also explains it, as though he says: 'Up to this point I related the formula of the apostle [i.e. 2 Tim 4:3] and, not only did I relate it, but also I explained it. However, since that abbot knows that formula through my explanation, therefore now I admonish him in turn: Nor may he conceal the sins of delinquents, since on this point, the apostle Paul brought forth that formula, lest a leader of the holy church conceal the sins of their subordinates, that is unwisely.'

Nunc animadvertendum est, quare B. Benedictus dixerit absolute: neque dissimulet peccata delinquentium.

Now it must be considered why blessed Benedict said simply: Nor may he conceal the sins of delinquents.

Sunt enim multi, qui aut causa adulationis, aut timoris aut etiam causa ignorantiae, eo quod nesciunt, interitum animarum dissimulant. Istorum dissimulationes horrendae sunt et detestandae. Et sunt alii, qui dissimulant peccata delinquentium aut causa adjutorii, aut loci; isti tales si videantur coram hominibus dissimulare, tamen coram Deo non dissimulant. Et ideo quia isti judicio humano videntur dissimulare, a Dei judicio dividuntur.²¹ Dixit namque B. Benedictus absolute: Ne dissimulet peccata delinquentium; tamen non debent isti dissimulare sub dubietate, sed debent esse certi de loco vel [page 113] adjutorio.

For there are many who conceal the ruin of their souls for the sake of flattery, or fear, or even because of ignorance because they are ignorant. Concealment of those things must be dreaded and detested. And there are others who conceal the sins of delinquents either for the sake of help or their place; such men [even] if they seem to conceal something in the presence of men nevertheless conceal nothing in the presence of God. And therefore since those men seem to conceal sins from human judgment, they are separated from the judgment of God. For blessed Benedict said simply: He may not conceal the sins of delinquents; yet those men ought not to conceal anything subject to doubt, but rather they ought to be certain about their rank or [page 113] their help.

Qualiter etiam dissimulari debent peccata delinquentium, docet B. Gregorius honestissime hoc modo dicens, ait enim: Sciendum quoquoque est. ... [omitted in ed. Mittermüller, inserted from SC 381: quod aliquando subjectorum vitia prudenter dissimulanda sunt, sed quia dissimulantur, indicanda; aliquando et aperte cognita, mature toleranda, aliquando vero subtiliter et occulta perscrutanda; aliquando leniter arguenda, aliquando autem vehementer increpanda. Nonnulla quippe, ut diximus, prudenter dissimulanda sunt, sed quia dissimulantur, indicanda; ut cum delinquens et deprehendi se cognoscit et perpeti, has quas in se tacite tolerari considerat, augere culpas erubescat, seque se judice puniat, quem sibi apud se rectoris patientia clementer excusat.

Blessed Gregory also teaches most honourably how the sins of delinquents cannot be concealed, speaking in this way, for he says: It should also be known that sometimes it is more prudent to overlook the vices of the laity so long as it is indicated that this is being done. And on some occasions, even what is openly known should be judiciously tolerated, while in other cases, what is hidden should be investigated carefully. And some things should be gently amended but other vehemently rebuked. Indeed, some things should be, as we have said, prudently overlooked but made known that they are being overlooked, so that when the sinner learns that he has been discovered, but also that his behaviour is being tolerated, he will be too embarrassed to add to those sins that are being tolerated in silence and will become his own judge because his spiritual director has patiently and mercifully excused him.

Qua scilicet dissimulatione bene Judaeam Dominus corripit, cum per prophetam dicit: Mentita es, et mei non es recordata, neque cogitasti in corde tuo, quia ego tacens et quasi non videns’ [Is 57:11]. Et dissimulavit ergo culpas, et innotuit, quia et contra peccantem tacuit, et hoc ipsum tamen quia tacuerit dixit.

It was this type of disregard that the Lord well reproved Judea, when he said through the prophet: 'You have lied and have not remembered me, nor have you thought about me in your heart. For I am silent, as one who does not see.' [Is. 57:11] Therefore, he both overlooked their sins and made them known because he held his peace against the sinners and yet acknowledged that he was remaining silent.

Nonnulla autem vel aperte cognita, mature toleranda sunt, cum videlicet rerum minime opportunitas congruit, ut aperte corrigantur. Nam secta immature vulnera deterius infervescunt, et nisi cum tempore medicamenta conveniant, constat procul dubio quod medendi officium amittant. Sed cum tempus subditis ad correptionem quaeritur, sub ipso culparum pondere patientia praesulis exercetur. Unde bene per Psalmistam dicitur: Supra dorsum meum fabricaverunt peccatores. [Ps 128:3]

But in some cases, what is openly known should be judiciously tolerated because the circumstances do not offer an opportunity for proper correction. For [physical] wounds are made worse by untimely surgery, and if a medicine is not suited to a certain situation, it would not be profitable to use it. Therefore, as we look for the proper time for [the spiritual] correction of the laity, the patience of the prelate is tried by the weight of their since. As it is well said through the psalmist: 'Sinners have built upon my back.' [Ps. 128:3]

In dorso quippe onera sustinemus. Supra dorsum igitur suum fabricasse peccatores queritur, ac si aperte dicat: Quos corrigere nequeo, quasi superimpositum onus porto.

We certainly support burdens on our backs. Therefore, the psalmist complains that sinners had added to the weight on his back, as if he was saying: 'Those whom I am unable to correct, I carry as a burden.'

Nonnulla autem sunt subtiliter occulta perscrutanda, ut quibusdam signis erumpentibus, rector in subditorum mente omne quod clausum latet, inveniat, et interveniente correptionis articulo, ex minimis majora cognoscat. Unde recte ad Ezechielem dicitur: Fili hominis, fode parietem [Ez 8:8]. Ubi mox idem propheta subjungit: Et cum fodissem parietem, apparuit ostium unum. Et dixit ad me: Ingredere, et vide abominationes pessimas, quas isti faciunt hic. Et ingressus vidi; et ecce omnis similitudo reptilium, et animalium abominatio, et universa idola domus Israel depicta erant in pariete [Ez 8:8-10].

[Certain vices], however lie hidden and require keen investigation so that their symptoms may be brought to light. The spiritual direct must know these great vices by their small signs, and he must investigate the hidden thoughts of his subordinates and then intervene with the proper rebuke before it is too late. Thus, it was rightly said to Ezekiel: 'Son of man, dig in the wall.' Where the same prophet then adds: And when I dug in the wall, there appeared a door. And he said unto me: 'Go in and see the evil abominations they commit here.' And going in, I saw; and behold every kind of creeping thing and the abomination of living things, and all of the idols of the house of Israel were depicted on the wall. [Ez 8.8-10]

Per Ezechielem quippe praepositorum persona signatur, per parietem duritia subditorum. Et quid est parietem fodere, nisi acutis inquisitionibus duritiam cordis aperire? Quem cum perfodisset, apparuit ostium; quia cum cordis duritia vel studiosis percunctationibus, vel maturis correptionibus scinditur, quasi quaedam janua ostenditur, ex qua omnia in eum qui corripitur cogitationum interiora videantur.

Through Ezekiel, men in authority are designated, while the wall symbolizes the hardness of the laity. And what is 'digging in a wall,' if not opening the hardness of the heart through perceptive questions? And when Ezekiel had dug, he found a 'door'; that is because when one penetrates the hardness of the heart, either by careful questions or seasonable correction, it is as if a doorway is revealed through which every interior thought is made visible.

Unde et bene illic sequitur: Ingredere et vide abominationes pessimas, quas isti faciunt hic. [Ez 8:9] Quasi ingreditur ut abominationes aspiciat, qui discussis quibusdam signis exterius apparentibus, ita corda subditorum penetrat, ut cuncta ei quae illicite cogitantur innotescant. Unde et subdidit: Et ingressus vidi; et ecce omnis similitudo reptilium, et animalium abominatio. [Ez 8:10].

And so the passage appropriately continues: 'Go in and see the evil abominations they perform here.' [Ez 8:9] He 'goes in,' as it were to see the abominations, and by examining the external symptoms, it is as if he penetrates the heart of the laity, so that all of their hidden thoughts become known. So he also added: 'And going in, I saw; and behold every kind of creeping thing and abomination of living things.' [Ez 8:10]

In reptilibus cogitationes omnino terrenae signantur, in animalibus vero jam quidem aliquantulum a terra suspensae, sed adhuc terrenae mercedis praemia requirentes. Nam reptilia toto ex corpore terrae inhaerent, animalia autem mole corporis a terra suspensa sunt, appetitu tamen gulae ad terram semper inclinantur. Reptilia itaque sunt intra parietem, quando cogitationes volvuntur in mente, quae a terrenis desideriis nunquam levantur. Animalia quoque sunt intra parietem, quando et si qua jam justa, si qua honesta cogitantur, appetendis tamen lucris temporalibus honoribusque deserviunt; et per semetipsa quidem jam quasi a terra suspensa sunt, sed adhuc per ambitum quasi per gulae desiderium sese ad ima submittunt.

By 'creeping things,' he signifies thoughts that are entirely earthly, and by 'living things,' he indicates animals that are slightly lifted above the earth but nevertheless still look for their reward from the earth. This is because creeping things cling with their whole body to the earth, while other animals are, in large part, suspended above the ground, even though their appetites always leave them bent toward the earth. Therefore, there are creeping things within the wall when the thoughts of the mind never venture beyond earthly cravings. And there are animals on the wall when some righteous and honest thoughts exist, even though they submit themselves to the appetite for temporal gain and honour. And so, even though they are in themselves lifted above the ground, through ambition and gluttonous desire they submit themselves to the lowest levels.

Unde et bene subditur: Et universa idola domus Israel depicta erant in pariete [Ez 8:10]. Scriptum quippe est: Et avaritia, quae est idolorum servitus. [Col 3:5]

Thus it was well added: 'And all of the idols of the house of Israel were depicted on the walls.' [Ez. 8:10] For it is also written: 'And covetousness, which is the servant of idols.' [Col. 3.5]

Recte ergo post animalia, idola deseribuntur, quia etsi honesta actione nonnulli quasi a terra se erigunt, ambitione tamen inhonesta semetipsos ad terram deponunt. Bene autem dicitur, Depicta erant; quia dum exteriorum rerum intrinsecus species attrahuntur, quasi in corde depingitur quidquid fictis imaginibus deliberando, cogitatur. Notandum itaque est quia prius foramen in pariete, ac deinde ostium cernitur, et tunc demum occulta abominatio demonstratur; quia nimirum uniuscujusque peccati prius signa forinsecus, deinde janua apertae iniquitatis ostenditur, et tunc demum omne malum quod intus latet aperitur.

Therefore, it was right after the living things, to describe the idols because some, even thought they act honestly, lifting them, so to speak, off the ground, still lower themselves to the earth with dishonest ambition. And it is specifically stated: 'were depicted'; because when the semblance of external things is drawn internally, the mental image that we create in our minds is inscribed upon the heart. Notice, therefore, that it first speaks of a hole in the wall before the door is perceived, and only then do the hidden abominations become apparent. This is because the signs of every sin first appear outwardly before the door is shown that will give way to full disclosure. Only then will every hidden evil become known.

Nonnulla autem sunt leniter arguenda: nam cum non malitia, sed sola ignorantia vel infirmitate delinquitur, profecto necesse est ut magno moderamine ipsa delicti correptio temperetur. Cuncti quippe quousque in hac mortali carne subsistimus, corruptionis nostrae infirmitatibus subjacemus.

Concerning the notion that some things should be gently amended, let us consider that when some errors are committed, not out of malice but out of ignorance or weakness, it is necessary that its correction must be tempered with great moderation. For it is true that all of us, for as long as we continue in a mortal body, will be subject to the weaknesses of our corruption.

Ex se ergo debet quisque colligere qualiter alienae hunc oporteat imbecillitati misereri, ne contra infirmitatem proximi si ad increpationis vocem ferventius rapitur, oblitus sui esse videatur. Unde bene Paulus admonet, dicens: Si praeoccupatus fuerit homo in aliquo delicto, vos qui spiritales estis, instruite hujusmodi in spiritu mansuetudinis, considerans teipsum, ne et tu tenteris [Gal 6:1]. Ac si aperte dicat: Cum displicet ex aliena infirmitate quod conspicis, pensa quod es; ut in increpationis zelo se spiritus temperet, dum sibi quoque quod increpat timet.

Every spiritual director, then, should learn from his own experience the extent to which he should show mercy on the weakness of others. For if he is too quick to voice his rebuke against the weakness of his neighbour, it would be as though he did not see his own. Thus, Paul admonished [spiritual directors] well, saying: 'If a man is overcome with any fault, you who are spiritual should instruct him in the spirit of meekness, always considering yourself, so that you are not also tempted.' [Gal. 6:1] It is as if he was saying: 'When the sight of another's weakness is displeasing to you, recall what you are like so that the spirit can temper itself in the zeal of correction, in order that it should also fear what it corrects.'

Nonnulla autem sunt vehementer increpanda, ut cum culpa ab auctore non cognoscitur, quanti sit ponderis, ab increpantis ore sentiatur. Et cum sibi quis malum quod perpetravit levigat, hoc contra se graviter ex corripientis] asperitate timescat²² [Gregory the Great, Liber regulae pastoralis II, c. 10, SC 381, pp. 238-244].

Some things, however, should be vehemently rebuked, for when sin is not recognized by the one who is guilty of it, he should be made aware of the extent of the fault by the voice of the once who offers the rebuke. And if anyone smoothes over the evil that he has committed, let him be frightened by the severity of the censure against the gravity of his behaviour. [Gregory the Great, The Book of Pastoral Rule, trans. George Demacopoulos (Crestwood N.Y.: St Valdimir's Seminary Press, 2007) book II, c. 10, p. 77-80]

Sequitur: ₂₆sed mox ut coeperint oriri; radicitus ea, ut praevalet, amputet.

Next: ₂₆but as soon as they begin to emerge, let [the abbot] pull them out by the roots just as he is able.

Bene dixit mox, quia cognovit B. Benedictus, peccatum, si per augmentationem temporis robur et fortitudinem sumpserit, aut vix aut certe nunquam potest eradicari, et cum eradicabitur, cum magno labore eradicabitur. Unde Dominus ad Job dixit de diabolo: Stringit caudam suam sicut cedrus [Iob 40: 12], ac si diceret: tale est vinculum diaboli in novissimo hominis quasi cedrus fortissima.

He spoke well when he said as soon as, since Blessed Benedict recognized that a sin can either scarcely or even never be eradicated if it has assumed strength through the increase of time, and when it is eradicated, it will be eradicated with much labour. Whence the Lord said to Job concerning the devil: He holds up his tail like a cedar [Iob 40: 12], just as if he said: the chain of the devil in the youngest of men is as great as the strongest cedar.

Et idcireo dixit radicitus, i. e. a radice, quia si a radice non fuerit eradicatum, etsi videatur amputari, tamen occasione aliqua pullulabit.

And therefore he said by the roots, that is from the root, since if it has not been pulled up from the root, even if it seemed to be pulled up, nevertheless it will sprout at some occasion.

Sicut enim frustra laborat agricola in amputandis ramis, cum vult arborem evellere, nisi in radice laboraverit, casso labore consumitur, ita et doctor aut abbas frustra laborat in amputandis operibus malis, cum vult eradicare vitia, nisi in occasionibus peccati laboraverit, quia si ad tempus videntur amputari, tamen tempore suo occasione accepta statim pullulabunt.

For just as a farmer works in vain in pruning branches, when he wishes to uproot a tree, he is exhausted by useless work unless he works on the root. And thus a teacher or abbot labours in vain in pruning bad works when he wishes to eradicate sins unless he took pains on the occasions of sins [to eradicate them], since [even] if they seemed to be pruned at the time, nevertheless they will sprout immediately in their own time at an opportune moment.

V. g. sunt duo vel tres fratres, qui vitio gulae detenti vadunt in refectorium ante horam et manducant et bibunt; postea si abbas in istis laboraverit et non in cellerario, cassabitur ejus labor, quia, si ad tempus videatur amputare et emendare, tamen, si cellerarius vitiosus fuerit, etsi non dabit illis, qui emendantur, tamen dabit aliis. Unde si radicitus vult emendare, cellerarium, si dignus est, evellat; si enim evellerit cellerarium, tunc radicitus amputat (vitium). Ita et in ceteris causis debet evellere vitium radicitus; quodsi non fecerit, i. e. si a radice non evulserit, praevaricator hujus praecepti est.

For example, there are two or three brothers who, seized with the sin of appetite, go into the refectory early and eat and drink; if afterward the abbot works on those brothers and not on the cellarer, his labour would be undone, since, [even] if it seems that he prunes and corrects for a time, still, if the cellarer is sinful, [even] if he would not give food to those brothers who were corrected, he will still give food to others. Whereas, if the abbot wishes to correct from the roots, let the abbot remove the cellarer if he deserves it; for if he removes the cellarer, then he pulls out (the sin) by the roots. And thus, he ought to remove sin in other cases by the root; and if he does not this, that is, if he does not remove it by the root, he is a transgressor of this command.

Istud praevalet tribus modis intelligitur sive praevalet sensu aut virtute aut certe praevalet attingere in profunditate peccati, ac si diceret: juxta quod potest intelligere, juxta quod habet virtutem, vel juxta quod potest attingere in profunditate peccati, radicitus [page 114] amputet.

It is understood that one prevails in three ways: either he prevails in sense or in virtue or surely prevails reaching to the depth of sin, as if he says: let him pull out sin by the roots according to that which he is able to understand, according to his virtue, or according to what he is able to reach in the depth of sin. [page 114]

Nunc vero, quia voluit B. Benedictus ostendere, quam ingens periculum instat in non servando formam apostolicam, quam dixerat: Argue, obsecra, increpa, et in non servando suum consilium, quod dixit: neque dissimulet peccata delinquentium, ideo posuit exemplum Heli, ait enim: ₂₆memor periculi Heli sacerdotis de Silo.

But now since blessed Benedict wished to show how huge a danger threatens [firstly] by not keeping to the formula of the apostle which he spoke: Reprimand, entreat, rebuke, and [secondly] by not preserving this council, because he said: nor may he conceal the sins of delinquents, for that reason he gave the example of Eli, for he says: ₂₆be mindful of the peril of Eli, the priest of Shiloh.

Ecce enim B. Benedictus adhibuit exemplum Heli, quod exemplum valde debet abbas pertimescere et contremiscere, ne ei talia contingant, si negligenter erga discipulorum suorum salutem curam exhibuerit. Heli enim, quia non, sicut debuit, corripuit filios suos pro culpis, quas perpetrabant, [et] ideo propter ipsam stultam indulgentiam meruit periculum incurrere animae suae, et ipsi filii sui uno die occisi sunt, et de populo XXX millia occisi sunt, et arca Domini capta est, et ipse retro cadens fractis cervicibus, sicut diximus, mortuus est, et nomen ipsius de libro vitae deletum est. Et e contra Phinees: qui pro eo, quod zelo Dei commotus duos adulteros interfecit, et totum populum de ira Dei liberavit. Iste enim Heli, qui cecidit retro, significat omnes, qui in peccatis suis moriuntur, quia mos est scripturae divinae, dicere ‘retro cadere’ illos, qui in peccatis suis moriuntur, et illos, qui in poenitentia moriuntur, dicit, ‘in faciem cadere,’ quia sicut ille, qui retro cadit, non videt, quo cadit, et qui cadit, in faciem, videt, quo cadit: ita illi, qui in peccatis suis moriuntur, non vident peccata sua.

For behold blessed Benedict employed the example of Eli, because an abbot ought to become frightened and quake greatly at this example, lest such things happen to him, if he exhibited negligent concern toward the salvation of his disciples. For Eli, since he did not correct his sons as he should have for the faults they were committing, therefore deserved to incur danger to his soul because of his foolish indulgence, and his own sons were killed on one day as well as thirty thousand of his people, and the ark of the Lord was captured, and he himself died falling back on his neck, just as we said, and his name was erased from the book of life. And on the other hand, there was Phineas who, because of his zeal for God, killed two adulterers and liberated a whole people from the wrath of God for [Eli’s] sake. For Eli himself, who died falling back, signifies all men who die on account of their sins since it is the custom of divine scripture to say that those men “fell backward,” who died in their sins, and those who die in penitence, it says, “all on their face,” since just as that man who falls backward does not see where he falls, he who falls on his face can see where he falls: thus those men who die in their sins do not see their sins.

Sequitur: ₂₇et honestiores quidem atque intelligibiles animo prima vel secunda adimonitione verbis corripiat.

Next: ₂₇Indeed, [let an abbot correct] men who are more honourable and more intelligent in mind with a first and a second verbal warning.

Nunc quasi interrogasset aliquis S. Benedictum dicens: 'Ecce Pater Benedicte, quia dedisti exemplum Heli, nunc optamus, ut dicas, qualiter debeat abbas istud periculum vitare'; ille [vero] quasi respondens dicit: ‘Honestiores quidem atque intelligibiles animo corripiendo prima vel secunda admonitione verbi, ₂₈improbos autem et duros ac superbos vel inobedientes verberum vel corporis castigatione in ipso initio peccati coërcendo.’

Now, just as someone had interrogated saint Benedict, saying, "Behold Father Benedict, since you provided the example of Eli, now we hope that you will explain how an abbot ought to avoid this danger.” Benedict, as though responding, says: Indeed, [let an abbot correct] men who are more honourable and more intelligent in mind with a first and a second verbal warning, ₂₈moreover he must restrain the reprobate, stubborn, arrogant, and disobedient with beatings or other corporal punishment upon the first instance of sin.

Verberum attinet²³ ad flagellum, castigatio corporis attinet ad flagellum et ad excommunicationem [page 115] et ad jejunium tantum.

Beatings pertain to the whip, corporal punishment pertains to the whip, excommunication [page 115] and to great fasting.

In hoc loco bene dixit: prima vel secunda admonitione verbi honestiores corripiat, quia adeo sunt honestiores, donec ad publicam correptionem venerint; postquam publicam correptionem acceperint, desinunt esse honestiores. Deinde nec adhuc sunt improbi, sed tantum in probatione consistunt, quia non sunt improbi, donec per sex gradus ierint, i. e. primus gradus est admonitio secreta prima et secunda vice; secundus publica correptio; tertius excommunicatio; quartus nimiis jejuniis [cf. Regula Benedicti c. 30.3];²⁴ quintus flagellum; sextus oratio.

[Benedict] spoke well in this place: Let him correct more honorable men with a first and second verbal warning, since indeed they are more honorable until they receive public reproof; after they receive public reproof, they cease to be more honorable. Nor are they yet reprobate afterward, but still remain on probation since they are not reprobate until they go through the sixth step, that is the first step is a first and second private admonition in turn; the second [step is] a public reproof; the third is excommunication; the fourth is strict fasts [cf. Regula Benedicti c. 30.3]; the fifth is the whip; the sixth is prayer.

Et cum istos gradus acceperint et non emendaverint, tunc sunt improbi, quia ista regula manifestat, illos improbos esse, ducendo per sex gradus. Et ideo dixit: duros, superbos atque inobedientes, quia de istis omnibus fiunt improbi, eo quod omnes istos debet ducere per sex gradus, et cum ducti fuerint et non se emendaverint, tunc sunt improbi.

And when they undertake all those steps and do not improve, then they are reprobate, since they revealed according to that rule that they are reprobate men, taking them through the six steps. And therefore he said: stubborn, arrogant, and disobedient men, since they become reprobate through all those [characteristics] because he ought to take all those men through the six steps and when they were led and did not correct themselves, then they are reprobate.

Duri sunt, qui, sive excommunicentur, sive flagellentur, non emendantur, sed hoc, quod volunt, faciunt, quia non timent excommunicationem aut flagellum.²⁵ Et propterea dixit: in ipso initio peccati, i. e. postquam improbi facti sunt, tunc illud peccatum si fecerint, aut certe flagellentur aut excommunicentur, sicut ipse dicit: ₂₈improbos autem et duros aut superbos vel inobedientes verberum vel corporis castigatione in ipso initio peccati coerceat.

Stubborn men are those who, whether excommunicated or whipped, are not corrected, but they do whatever they want, since they do not fear excommunication or the whip. And for this reason he said: upon the first instance of sin, that is after they are made reprobate, then let them certainly be whipped or excommunicated if they committed that sin, just as [Benedict] himself says: ₂₈moreover he must restrain the reprobate, stubborn, arrogant, and disobedient with beatings or other corporal punishment upon the first instance of sin.

Verbi gratia, si vult abbas, postquam illos improbos cognoverit, potest ejicere foris monasterio, si vero ejecerit illos foris ostium monasterii, tunc debet consilium cum fratribus accipere, ut revocentur. Si revocati fuerint, tunc in ultimo loco illos, sicut regula dicit, constituat [cf. Regula Benedicti, c. 29:2]. Deinde si in ipso peccato, pro quo ejecti sunt, inventi fuerint, quasi primitus venissent in monasterium, ita illos per illos sex gradus ducat, sicut antea. Quod si noluerit illos abbas ejicere foris monasterium [page 116], sed retinuerit illos, tunc postea, si in ipso peccato inventi fuerint, non debet per sex illos gradus ducere, sed tantum aut flagellentur aut excommunicentur. Et hoc non debet abbas pro omnibus peccatis facere, sed pro illis, quibus inventi sunt improbi; nam pro aliis iterum per sex gradus debent duci.

For example, if the abbot wishes, he is able to throw those reprobate men out of the monastery after he learns of them, but if he throws them out the door of the monastery, then he ought to take council with the brothers [as to whether] they may be called back. If they are called back, then let [the abbot] put them in last place, just as the rule says [cf. Regula Benedicti, c. 29:2]. Then if they are found in that same sin for which they were expelled, let [the abbot] lead them through those six steps just as before, as though they had come into the monastery for the first time.¹⁵ Because if the abbot does not wish to throw those men out of the monastery [page 116], but rather restrains them, then afterward if they are found in the same sin, he ought not to lead those men through the six steps but let them only be whipped or excommunicated. And an abbot ought not to do this for all their sins, but on account of those for which they were found reprobate; for they ought to be led through the six steps again for other [sins].

Et hoc animadvertendum est, quia, cum pro peccato admonitus fuerit et postea, si post medium annum aut integrum fecerit illud peccatum, unde aut admonitus vel excommunicatus fuit, quasi non fecisset illud peccatum, ita debet in primo gradu illum admonere, deinde postquam ductus fuerit per sex gradus, si abbas illum ejecerit, non est improbus; si vero non ejecerit, et postea non emendaverit, tunc est improbus.

And it must be observed that when [a brother] is admonished for his sin and if after half as year or a year he commits that sin for which he was either admonished or excommunicated, thus the abbot ought to admonish that [brother] according to the first step as though he had not committed that sin. Then, if the abbot threw him out after he was led through the six steps, he is not reprobate; but if the abbot did not throw him out, and afterward the [brother] did not correct [himself], then he is reprobate.

Honestiores quidem sunt, qui imitabilem vitam habent. Honestiores possunt esse sine intelligibili animo; intelligibiles autem possunt esse sine honestate, quia, quamvis sapiant et intelligant, tamen non sunt religiosi tam actu²⁶ et incessu et verbis, sicut sunt honestiores. Honestiores iterum possunt esse sine intelligibili animo, quia sunt multi honesti locutione, incessu et actu, tamen sapientes non sunt; nam honestus dicitur, quia nihil habeat turpitudinis. Nam quid est honestas nisi honor pepetuus, i. e. quasi honoris status?

Indeed, there are more honourable men who lead an exemplary life. Men can be more honourable without an intelligent mind; however, intelligent men can be without honour, since although they know and understand, still they are not as religious in deed, comportment, and words as more honourable men are. Again, there can be more honourable men without an intelligent mind, since many men are honourable in speech, in comportment, and in deed, [but] still they are not wise men; for a man is called honourable because he has nothing shameful. For what is honourable except perpetual¹⁶ honour, that is, so to speak, a condition of honour.

Sequitur: ₂₈sciens scriptum: Stultus verbis non corrigitur.²⁷

Next: ₂₈knowing it is written that: A fool is not corrected with words.

Vide, quia istos omnes ad unum finem duxit, i. e. stultitiam; a stulto enim derivatur stultitia. Stultus enim est hebes corde, sicut quidam ait: 'Ego me stultum esse existimo, fatuum esse non opinor', i. e. obtusis quidem sensibus, non tamen nullis.

See, that he led those men to one end, that is, to foolishness; for foolishness (stultitia) is derived from a fool (stulto). For a fool is dull in his heart, just as a certain man said: 'I think myself a fool, I do not imagine myself foolish'¹⁷ that is with obtuse senses, yet with some [senses].

Stultus est, qui per stuporem non movetur injuria; saevitiam enim perfert nec ultus est nec ullo ignominiae commovetur dolore.

A fool is a man who is not moved to stupidity by means of injury; for he bears violence and neither took vengeance nor was moved to grieve at all for his disgrace.

Sequitur: ₂₉Percute, filium tuum virga et liberabis animam ejus a morte. [Prv 23:14]

Next: ₂₉Beat your son with a stick and you will liberate his soul from death. [Prv. 23:14]

Testimonium est scripturae divinae hoc. In hoc vero, quod dicit: Percute filium tuum virga et liberabis animam ejus a morte, debet abbas esse discretus et prudens; debet enim cognoscere, ut si proficit [page 117] auditori suo flagellum, debet ei adhibere flagellum, si vero non proficit, tunc non debet ei adhibere flagellum, quia sicut unus idemque cibus vel potus non aequaliter congruit sumptus omnibus humanis corporibus, ita nec unus poenitentiae modus diversis aetatibus, sensibus, conditionibus, negotiis, moribus et utrique sexui congruere potest.

This is the testimony of divine scripture. But in this, because [Benedict] says: Beat your son with a stick and you will free his soul from death, the abbot ought to be discreet and wise; for he ought to recognize that if the whip profits his listener, he ought to use the whip on him, but if it does not profit him, then he ought not to use the whip on him, since just as the one and the same food or drink is not equally suited to be consumed by all human bodies, so one type of penance certainly cannot be suitable for different ages, feelings, conditions, affairs, customs, and both sexes.

Sequitur: ₃₀Meminere semper debet abbas, quod est, meminere, quod dicitur, et scire, quia cui plus committitur, plus ab eo exigitur.

Next: ₃₀The abbot ought always to remember that which he is, and that which he is called, and to know that the more that is entrusted to him, the more is demanded of him.

Ita discerni debet: Meminere debet abbas, quod est, meminere, quod dicitur, et scire, quia cui plus committitur, plus ab eo exigitur; cum enim iterum dicit meminere, subaudiendum est debet.

Thus it ought to be understood: The abbot ought always to remember that which he is, and that which he is called, and to know that the more that is entrusted to him, the more is demanded of him; for when he repeats remember, he ought must be understood.

Istud vero, quod subsequitur: quod dicitur, non est dubium, quod subaudiendum sit ‘ab aliis’, sicut superius dixit: meminere debet, quod dicitur, hoc est abbas, i. e. pater.

But that which follows: that which he is called, without a doubt, it must be understood 'by others,' just as he said above: he ought to remember that which he is called, that is abbot, [or] father.

Nam cum dicit: meminere debet abbas semper, quod est, dubium videtur, quid subaudiendum sit; si enim dixisset: ‘quid est’, subaudiendum esset: quia homo est; sed cum dicit: quod est, subaudiendum est: quia praelatus est, ac si dicat: non solum debet meminere, i. e. ad memoriam revocare, quia praelatus est, sed etiam meminere debet, quia ab aliis dicitur, hoc est nominatur. Ideo dixit ista: meminere debet semper abbas, quid est, quia homo est, i. e. fragilis, ut honor fragilitate hominis temperetur, ut non superbiat, et fragilitas hominis ex honore non torpescat, sed studeat laborare pro amore honoris.

For when he says: the abbot ought always to remember that which he is, there seems [to be] doubt [about] what must be understood; for if he says: 'what he is,' it should be understood: that he is a man. But when he says: that which he is, it must be understood: that he was placed first, as if he would say: not only ought he to remember, that is to recall to his memory, that he is first, but also he ought to remember, because he is called by others, that that is [how] he is named. For that reason he said those things: the abbot ought always to remember what he is,¹⁸ because he is a man, that is, fragile, that honour is tempered by the fragility of man, that he should not be proud and the fragility of man should not grow slothful from honour, but that they should strive to work for the love of honour.

Et hoc animadvertendum est, quia ista verba inferiora, i. e. et scire, quia, cui plus committitur, plus ab eo exigitur, manifestant et indicant superiora verba, hoc est: meminere semper debet abbas, quod est, meminere, quod dicitur, ac si dicat: idcirco debet abbas, quod est praelatus, i. e. pater, meminere, et meminere, quod etiam ab aliis dicitur, ut sciat et cognoscat, quia cui plus committitur, plus ab eo exigitur. Et bene dixit: quia cui plus committitur, plus ab eo exigitur.

And it must be observed that those words afterwards, that is and [he ought] to know that the more that is entrusted to him, the more is demanded of him show and point to the earlier words, that is: the abbot ought always to remember that which he is, and that which he is called, as if he would say: therefore the abbot ought to remember that he is placed first, that is a father, and to remember that which he is also called by others so that he may know and recognize, that the more that is entrusted to him, the more is demanded of him. And he spoke well: that the more that is entrusted to him the more is demanded of him.

Sic enim papa Gregorius dicit: Lectio sancti evangelii sollicite nos considerare admonet, ne nos, qui plus ceteris in hoc mundo accepisse aliquid cernimur ab auctore mundi, gravius [page 118] inde judicemur; cum enim augentur dona, rationes etiam crescunt donorum. [Gregory the Great, Hom. in Evangelia IX, c. 1, CCSL 141, p. 58]

For thus Pope Gregory says, A reading of the Holy Gospel admonishes us to consider carefully lest we, who are seen to have accepted something more from the creator of the world than others in this world, are judged more severely thereby. For when gifts are increased, the account of the givers grow [Gregory the Great, Homilia in Evangelia IX, c. 1] [page 118]

Et quod, secundum quod accipit, rationem compellatur reddere, idem beatus papa Gregorius docet: Tantum quippe ab unoquoque nostrum venturus judex exigit, quantum unicuique suae pietatis donum distribuit. [Gregory the Great, Homilia in Evangelia IX, c. 7, CCSL 141, p. 63]

And that, according to that which he receives, he is compelled to return an account, asthe same blessed pope Gregory teaches: The judge to come demands as much of each one of us in the measure of how much he granted the gift of his love to each.¹⁹ [Gregory the Great, Homilia in Evangelia IX, c. 7]

Sequitur: ₃₁sciatque, quam difficilem et arduam rem, suscepit, regere animas.

Next: ₃₁And let him know how difficult and arduous a job he undertakes to govern souls.

Difficile est, quod vix potest fieri; ardua²⁸ vero est subtilis et laboriosa atque studiosa, quod paene unum significat cum difficile, ac si diceret: cognoscat abbas, quia difficilem et arduam rem suscepit, hoc est, quae potest fieri, et²⁹ nimis cum studio et labore fit. Inter difficile et impossibile hoc interest: impossibile est, quod non potest fieri, difficile autem potest fieri, sed cum grandi labore et cum magno studio.

It is difficult, because it can hardly be done; but it is arduous [because it is] delicate and laborious, and zealous, which means almost the same as difficult, as if he says: let the abbot recognize that he undertook a difficult and arduous job, that is, one that can be done but is very great, [to be done] with zeal and labour. It lies between difficult and impossible: Something is impossible which cannot be done, however something difficult can be done but with great labour and much zeal.

Nam quare sit difficile, idem B. Benedictus manifestat, cum subdit dicens: regere animas, ac si diceret: ideo est difficile, quia animas regit, corpora vero regere difficile non est.

For that same blessed Benedict reveals how difficult it is because the abbot governs souls, but it is not difficult to govern bodies.

Jam quid sit regere animas, manifestat, cum subdit: ₃₁et multorum servire moribus.

Now he reveals what it is to govern souls when he adds: ₃₁and to be of use to the moods of many men.

Istud et pro ‘id est’ positum est, ac si diceret: regere animas est multorum servire moribus.

That and is in the place of “that is”, as if he said: to govern souls is to be of use to the moods of many men.

Si enim unius hominis mores sequi difficile est, quanto magis multorum. Hanc autem difficultatem in se ipso homo potest argumentare et cognoscere; si homo mores suos non potest ad unum tenorem deducere, qui (quia) aliquando sunt irascentis, aliquando tristantis, aliquando laetantis, aliquando obliviscentis, nec ad unam regulam temperare, quanto magis aliorum? Et quod quis aliorum debeat servire moribus, habes exemplum.

For if it is difficult to follow the moods of one man, how much more so those of many men. For a man can reason and examine this difficulty in his very self; if a man cannot guide his own moods steadily, since sometimes they are angry, sometimes sad, sometimes happy, sometimes forgetful, nor govern [them] in one rule, how much more [can he manage the moods] of others? And that someone can to be of use to the moods of others, you have an example.

Dicit enim Paulus apostolus, gaudere cum gaudentibus, flere cum flentibus, id ipsum sentientes [Rm 12:15]. Non enim de gaudio terreno aut de luctu terreno dicit, sed de spiritali. Ille enim gaudet cum gaudentibus, qui se laetum laetantibus praebet, et ille flet cum flentibus, qui se tristem tristantibus exhibet, et illi id ipsum invicem sentiunt, qui dolorem aliorum suum esse sentiunt per caritatem invicem. Et hoc valde difficile est.

For the apostle Paul says, to rejoice with rejoicers, to cry with weepers, feeling the same thing. [Rm 12:15] For he does not speak of earthly joy or [earthly] grief, but of spiritual [joy and grief]. For he rejoices with rejoicers who presents himself as happy to happy men, and that man weeps with weepers who presents himself as sad to sad men, and those men feel the same thing who in turn feel the grief of others to be their own through love. And this is very difficult.

Verbi gratia, venit quis cum [page 119] laeto animo de spiritali processu vel profectu ad abbatem; ille vero si laetum se praebet illi, servit ejus moribus, si autem non se praebet laetum illi, tunc non servit moribus illius. lllo vero laeto cum fratre ipso momento intrat alter cum tristi animo de spiritali defectione aut casu. Ille si non expulsa laetitia,³⁰ quam habebat, se praebuerit illi tristem, tunc non servit moribus ejus. Et iterum si intraverit alius cum laeto animo, et ille debet se iterum laetum de spiritali profectu illi praebere, si vero se non praebuerit, non servit moribus ejus.

For example, he who comes to the abbot with [page 119] a happy mind concerning spiritual advancement or progress, and [the abbot], if he presents himself to him as happy, he is of use to his mood; if, however, [the abbot] does not present himself to him as happy, then he is not of use to his mood. But if in the midst of his [shared] happiness with the brother at that moment another one comes in, with a sad mind concerning spiritual failure or misfortune, if the abbot does not, putting away the happiness he had, present himself as sad to this second brother, then he is not of use to his mood. And if yet another comes in with a happy mind, the abbot should again present himself as happy about that brother’s spiritual progress.

Vide modo, quia ideo difficile est, eo quod in uno momento debet esse et tristis et laetus, et iterum laetus et tristis propter diversos mores subditorum.

See now how this is difficult, because at one moment the abbot should be sad and happy, at the next happy and sad, according to the different moods of those subject to him.

Nam qualiter debeat regere multorum animas, manifestat, cum dicit: ₃₁alium blandimentis, alium increpationibus, alium suasionibus. In hoc loco subaudiendum est: regat. Tunc regit alium blandimentis, cum illi, qui blandimentis est dignus, blandimenta tribuit; et tunc increpationibus alium regit, cum illi, qui dignus est increpationibus, increpationem tribuit; et tunc alium suasionibus regit, cum illi, qui suaderi dignus est, suadet.

For Benedict shows how he should rule the souls of many, when he says one with coaxing, another with scolding, another with persuasion. (Here we are meant to understand “let him rule.”) He rules one with coaxing when he offers allurements to the one who deserves it, next he rules another with scolding when he offers rebuke to one who deserves it, and next he rules another with persuasion when he entreats one who deserves it.

Sequitur: ₃₂et secundum uniuscujusque qualitatem vel intelligentiam ita se omnibus conformet et aptet.

Next: ₃₂And let him shape and adapt himself to all thus, according to each individual’s nature and intelligence.

Iste enim locus duobus modis potest intelligi; uno quippe modo secundum illud, quod Paulus apostolus dicit: Factus sum omnibus omnia, ut omnes lucrifacerem [cf. 1 Cor 9:22]. Non enim Paulus apostolus simulatione factus est omnia omnibus, ut omnes lucrifaceret, sed compassione, verbi gratia, cum videbat gentilem, compatiebatur illi dicens: ‘Si ego gentilis essem, necesse mihi fuerat, ut alius mihi evangelizaret regnum Dei, quatenus recedens ab idolorum cultu salvarer. Et si mihi cognosco necessitatem inesse, ut mihi alius ita fecisset, ergo evangelizabo illi regnum Dei,’ etc. Et ita secundum hunc sensum debet se abbas conformare unicuique et aptare.

This statement can be understood in two ways. The first way is according to the dictate of the apostle Paul: “I am made all things to all people so I could convert all people” [cf. 1 Cor 9:22]. For the apostle Paul was not made all things to all people to he could convert all with hypocrisy, but with compassion. For example, when he saw a pagan, he was compassionate with him, saying, ‘If I were a pagan, I would need someone else to preach to me the gospel of the kingdom of God so that, drawing away from idol worship, I might be saved. And if I recognize my need for another to have done so for me, therefore I will preach to [the pagan] the gospel of the kingdom of God’ and so on. And according to this meaning the abbot must shape and adapt himself to each individual.

Altero vero modo intelligitur secundum illud, quod papa Gregorius dicit; ait enim ita: Sit rector bene agentibus per [page 120] humilitatem socius, contra delinquentium vitia per zelum justitiae erectus, et bonis in nullo se praeferat, et cum pravorum culpa exigit, potestatem protinus sui prioratus agnoscat, quatenus et honore suppresso aequalem se subditis bene viventibus deputet et erga perversos jura rectitudinis non exercere formidet [Gregory the Great, Regula pastoralis II, c. 6, SC 381, p. 202].

The second way is according to the dictate of Pope Gregory, who spoke thus: The ruler should, in [page 120] humility, be a companion to those living rightly, upright in the zeal of justice against the sins of those who do wrong. He should in no matter prefer himself to the good, and when the sin of the wicked demands it, he should recognize the power of his leadership at once so that he both, restraining his sense of position, consider himself the equal of those living rightly and not fear to exercise the laws of righteousness against those who wrong. [Gregory the Great, Regula pastoralis II, 6]

Qualitas autem attinet ad meritum, et intelligentia ad intellectum.

For nature pertains to merit and intelligence to understanding.

Sequitur: ₃₂ut non solum detrimenta gregis sibi commissi non patiatur, verum etiam in augmentatione boni gregis gaudeat.

Next: ₃₂so that not only should he not suffer reduction of the flock entrusted to him, but also rejoice in the increase of a good flock.

Nunc autem reddit causam, quare debeat abbas alium regere blandimentis, alium increpationibns et alium suasionibus, et secundum uniuscujusque qualitatem vel intelligentiam conformare et aptare debet, cum subdit: ut non solum detrimenta gregis sibi commissi non patiatur, verum etiam in augmentatione boni gregis gaudeat, ac si diceret: non solum ob hoc debet ille abbas ista omnia propter damnum gregis sibi commissi agere, verum etiam ut augmentetur ille grex et proficiat.

Now Benedict gives the reason why the abbot he should rule one with coaxing, another with scolding, another with persuasion and should shape and adapt himself according to each individual’s nature and intelligence when he adds that not only should he not suffer reduction of the flock entrusted to him, but also rejoice in the increase of a good flock. It is as if he said not only should be abbot do all these things because of [potential] harm to the flock entrusted to him, but also so that his flock be increased and flourish.

Et bene dixit: sibi commissi, quia non suus est ille grex, sed Domini et sibi commissus, unde, quia suus non est sed sibi conmissus, ideo debet diligenti cura illum tractare; ille enim pastor gaudet de augmentatione gregis, cujus grex augmentatur et crescit.

He says rightly entrusted to him because the flock is not his but the Lord’s, and entrusted to him. Whence, because it is not his but entrusted to him, therefore he should treat it with diligent care; that shepherd whose flock is increased and grows rejoices in the increase of the flock.

Et ideo dixit prius non propter damnum, hoc est pro timore, sed etiam pro augmentatione, hoc est, gaudio vitae aeternae, veluti cum quis mittit setam, ut introducat filum, non ut seta permaneat, sed ut per setam filum introducat, ita et S. Benedictus in hoc loco fecisse videtur; cum prius incussit timorem de damno gregis, quasi setam misit, deinde cum subjunxit amorem de augmentatione gregis, quasi filum traxit.

He did not previously say 'on account of harm,' that is, in fear, but for increase, that is, for the joy of eternal life, just as when someone removes a bristle to bring in a thread, so that the bristle not remain but he bring in the thread via the bristle, as St. Benedict also seems to have done in this place when first he meets with fear of harm to his flock, as if removing a bristle, and then when he adds love with increase of the flock, as if spinning a thread.²⁰

Et ille pastor tristatur de damno gregis, cujus grex minoratur et decrescit. Sunt enim alii pastores, qui solummodo pro timore poenae gregem suum pascunt, ne flagellentur, et sunt alii pastores, qui non pro timore poenae, sed pro remuneratione pascunt gregem suum. Et ideo abbas non solum pro timore minorationis gregis, sed etiam [page 121] pro augmentatione gregis sui debet laborare.

The shepherd is saddened by harm to his flock, when the flock is diminished and decreases. There are some shepherds who graze their flock in fear of punishment, so they are not whipped, and there are others who graze their flock not in fear of punishment but for reward. And therefore the abbot should not only work in fear of the diminishment of his flock, but even [page 121] for the increase of his flock.

Sunt iterum alii pastores sapientes et studiosi, et diligenti cura pascunt gregem suum, et tamen aliqua occasione, i. e. aut morbo generali aut propter locum et caet. deperit ille grex. Et sunt alii pastores negligentes et hebetes, qui non studiose pascunt gregem, et tamen aliqua occasione crescit illorum grex; sed cum dominus illorum tempore rationis reddendae venerit, ut ratio agatur de grege, non juxta quod videtur in grege, i. e. secundum augmentationem nequo secundum minorantiam gregis, sed magis secundum laborem pastorum aut negligentiam illis tribuit, i.e. studiosis pastoribus tribuit meritum laboris, licet diminutus sit grex, negligentibus autem, juxta quod negligentes fuerunt, quamvis grex illorum crevisse videatur, poenas subministrat. Ita et spiritaliter dominus faciet studiosis praelatis, quamvis damna passi sint gregum vel amplificationem ostendant.

There are also some wise and eager shepherds who graze their flock with diligent care and yet in certain instances, e.g., widespread illness or locale and so on, the flock is destroyed and there are other careless and lazy shepherds who do not graze their flock eagerly and yet in certain instances their flock grows. But when their lord comes at the time for rendering account, so that accounting for the flock is done not according to what is seen in the flock, that is, according to increase and not²¹ decrease of the flock, but rather lord rewards the shepherds according to their work or their carelessness, that is, he rewards eager shepherds with the merit of their labour, even though the flock is diminished, and administers punishment to the careless according to their carelessness even though their flock appears to have grown. So the Lord does spiritually for zealous prelates, whether they have suffered losses to his flocks or show increase.

Ubi considerandum est, si negligens pastor quamvis totum gregem et augmentatum domino suo consignet, non remunerationem accipit, sed magis poenam juxta negligentiam suam, quid dicendum est de his, qui invidi suis subjectis existent?

Whence it must be considered that if a careless shepherd, even if he attests to a whole flock or an increase, will not receive a reward but rather a punishment in accordance with his carelessness, what should be said of those who are envious of those subject to them?

Sequitur: ₃₃Ante omnia, ne dissimulans aut parvi pendens salutem animarum sibi commissarum, plus gerat sollicitudinem de rebus transitoriis et terrenis atque caducis.

Next: ₃₃Above all, neither overlooking nor esteeming lightly the salvation of the souls entrusted to him, the abbot should not devote more attention to transitory, earthly, passing matters.

Nunc animadvertendum est, quare dixerit ante omnia, cum jam caetera dixerat? Non est ita intelligendum, ut quasi non dixisset, sed quia mos est sanctorum praedicatorum, maxime illorum, qui sermonem faciunt ad populum, dicere: 'hortor et admoneo vos fratres carissimi, ut ante omnia caritatem invicem habeatis'; deinde subjungit multa, quae auditores sui debeant agere; et iterum dicit: 'ante omnia castitatem et humilitatem habete.'

Now we must notice why he has said above all when he has just now said other things. It should not be understood as if he had not said them, but because it is the custom of holy preachers, especially those who address the people, to say, ‘I exhort and admonished you, dearest brothers, to love one another above all’ and then to add many things that their listeners ought to do and then to say again, ‘Above all be chaste and humble.’

Vide modo, non ob hoc dicit, ut castitatem et humilitatem ante, quam caritatem et caetera, quae subjunxit, habeant, sed ob hoc dixit ante omnia in primo et in secundo vel tertio loco, quia omnes illae virtutes aeque teneri et haberi debent. Ita et B. Benedictus in hoc loco dixit ante omnia, et superius dixit alia.

See now that he [a preacher] does not therefore say they should be chaste and humble before loving and the other things that he has added, but he said above all once, twice, and a third time because all these virtues should be retained and held in equal measure. Thus also does Benedict say above all in this place and says other things above.

Dissimulans et parvipendens unum significant in hoc loco; [page 122] parvipendere est, contemtu animi aliquid etiam magnum despicere; pendere enim aestimare est. ³¹

Overlooking and esteeming lightly mean the same thing here [page 122]. To esteem lightly is to scorn even something great with a contemptuous spirit and “esteem” (pendere) means consider.

Istud enim, quod dicit plus, simpliciter intelligendum est, ut non plus gerat sollicitudinem de terrenis rebus quam de salute animarum, quasi diceret: salutem animarum incomparabiliter debet agere; sed quia piger est, ut incomparabiliter agat sollicitudinem de animarum sibi commissarum salute, ita agat sollicitudinem de salute animarum sibi commissarum, sicut de terrenis rebus. Sic etiam Paulus facere videtur, cum dicit: Humanum dico propter infirmitatem carnis vestrae; sicut enim exhibuistis membra vestra servire immunditiae et iniquitati ad iniquitatem, ita nunc exhibete membra vestra servire justitiae in sanctificationem. [Rm 6:19]

When he says more it is to be understood plainly: he should not should not devote more attention to earthly matters than to salvation of the soul, as if he were saying that the abbot must attend to the salvation of souls in a way that cannot be equalled, but because he is slow to attend to the salvation of the souls entrusted to him in a way that cannot be equalled, he should attend to the salvation of the souls entrusted to him just as he does to earthly matters. So Paul seemed to do when he said, 'I speak of a human concern because of the weakness of your flesh: just as you have given over your members to serve uncleanness and iniquity for iniquity, so now give over your members to serve justice in sanctification'. [Rm 6:19]

Humanum, i. e. possibile, ac si diceret: quia pigri estis ad bona facienda, idcirco dico vobis propter pigritiam vestram, [ut] sicut studiose servistis idolis, ita studiose servite³² Deo, cum Deo incomparabiliter serviendum est.

Human, that is, possible, as if he says, because you are reluctant to do good things, therefore I say to you, on account of your reluctance, that just as zealously as you served idols, so [now] serve God, since God must be served in a way that cannot be equalled.

Nunc videndum est, qualiter cognoscatur abbas plus agere sollicitudinem de rebus transitoriis quam de salute animarum sibi commissarum. Multimodis cognoscitur.

Now we must see how it may be recognized that the abbot devotes more attention to transitory matters than to the salvation of souls entrusted to him. It is evident in many ways.

Verbi gratia, habet abbas villam fructiferam atque fertilem, et est ibi occasio peccati. Ille vero abbas superatus amore frugum illius villae non timet illam occasionem peccati, sed tantum ut habeat fructum solummodo plurimum, mittit monachum suum illuc. Et cum hoc facit, plus agit curam de terrenis rebus, quam de salute animarum.

For example: an abbot has a productive and fertile farmstead [villam] and there is opportunity for sin there. But the abbot, overcome by love of the products of this farmstead, does not fear the opportunity for sin, but sends his monk there for the sole purpose of getting greater yield. And when he does this, he devotes more care to earthly matters than to the salvation of souls.

Item si abbas in capitulo aut in quolibet loco plus loquitur de terrenis rebus quam de mortificatione vel jejunio vel caeteris virtutibus, qualiter exercent illas virtutes aut debent exercere fratres, plus videtur gerere sollicitudinem de terrenis rebus quam de salute animarum.

Again: if an abbot in chapter or some place or another speaks more about earthly matters than mortification or fasting or other virtues, how the brothers can and ought to practice those virtues, he seems to devote more attention to earthly matters than to the salvation of souls.

Iterum habet abbas monachum nobili progenie ortum, cujus parentes magnum donum conferunt monasterio, et tamen ipse monachus malae conversationis est et plurimis malae [page 123] conversationis exemplum praebet. Abbas quia timet, ne parentes monachi desistant conferre illud lucrum monasterio, timet corripere monachum, et dum ita agit abbas, manifestat, se plus agere curam de terrenis rebus quam de salute animarum.

Again: an abbot has a monk born of noble stock, whose parents made a great gift to the monastery, and yet this monk has a bad way of life and offers an example of a bad way of life to many. The abbot, because he fears that the monk’s parents will cease to confer their wealth on the monastery, fears to correct the monk, and when this abbot acts in this way he shows that to devote more attention to earthly matters than to the salvation of souls.

Et iterum habet abbas vestiarium plenum divitiis et videt fratrem necessitatem habentem; iste talis timens, ne suum vestiarium minoretur, non succurrit fratri patienti necessitatem, aut cellam infirmorum non restaurat propter avaritiam suam; hic talis manifestat, se plus studere terrenis rebus quam de salute fratris. ³³

Again: an abbot has a store full of riches and sees a brother in need. Such a one, fearing that his store be diminished, does not go to the aid of the brother suffering need, or does not repair the infirmary because of his avarice; such a man shows that he is more zealous about earthly things than the well being of the brother.

Et iterum sunt quatuor vel quinque studiosi fratres in divinis rebus, qui et se et alios adjuvant. Ille abbas habens necessitatem, quia foris non habet tales, qui faciant laborare suas curtes, deinde tollit istos quatuor et mittit foras super illa loca, et dum illi sunt illic in illis locis, in monasterio non sunt, qui custodiant caeteros. Hic talis abbas convincitur plus amare terrena quam salutem fratrum, et in nullo loco plus errat ille abbas quam in isto loco.

Again: there are four or five brothers zealous in spiritual matters who help both themselves and others. The abbot, who lacks any such men outside and is in need of someone to work in his homestead, then takes up those four and puts them out in those places and while they are out there, those who can watch over the others are not in the monastery. Such an abbot as this is proven to love earthly things more than the salvation of the bothers and in no matter does an abbot err more than in this one.

Sequitur: ₃₄sed semper cogitet, quia animas suscepit regendas, de quibus et rationem redditurus est.

Next: ₃₄but he should always be mindful that he has undertaken rule of souls for which he will also render an account.

Nunc animadvertendum est, quia non dixit solummodo cogitet, sed cum adjectione semper; ideo dixit semper, quia abbas nunquam debet ab hac cogitatione esse securus, i. e. sive jaceat, de hoc cogitet, sive manducet, de hoc cogitet, sive foras vadat, de hoc cogitet, et caetera.

Now it is to be noted that he does not say only be mindful but with the addition of always; he says always because the abbot should never be free from this attentiveness, that is, if lying down, he should be mindful of it, if eating, he should be mindful of it, if he goes outdoors, he should be mindful of it, and so on.

Forte dicit aliquis: quomodo potest hoc abbas semper cogitare, cum debet etiam disponere rem monasterii? Vere semper hoc potest cogitare, si omne, quidquid agit, quidquid disponit, pro salute animarum disponat vel agat.

Perhaps someone says, ‘How can the abbot always be mindful of it, when he also has to carry out monastery business?’ Truly he can always be mindful of it if everything he does, everything he carries out, he does or carries out for the salvation of souls.

Et hoc animadvertendum est, quia non dixit ‘corpora’ aut ‘animalia’ aut ‘possessiones,’ de quibus rationem redditurus est, sed animas; ideo dixit animas, quia omnia ad animas attinent.

And we must realise that Benedict does not say it is “bodies” or “animals” or “possessions” for which account will be rendered, but souls; he said souls because everything pertains to souls.

Forte dicit aliquis abbas: ‘quia non mihi cura est de corporibus fratrum, sed de animabus, eo quod de animabus solummodo sum redditurus rationem.’ Hic talis cognoscat, in hoc loco Benedictum [page 124] per speciem dixisse hoc, cum animas posuit pro toto homine, h. e. corpore et anima, sicut est istud: Introivit Jacob in Aegyptum in septuaginta animabus quinque [Deu 10:22]. Numquid solae animae absque corporibus introierunt in Aegyptum? Non, sed animas posuit pro toto homine, i. e. corpore et anima. Et iterum: Videbit omnis caro salutare Dei [Luke 3:6]. Numquid sola caro videbit Dominum absque anima? Non, sed caro cum anima videbit Dominum.

Perhaps some abbot says that ‘My care is not for the bodies of the brothers but for their souls, because I will render account only for souls.’ Such a man should know that in this place Benedict [page 124] spoke in the language of ideal type²² when he substituted souls for the whole man, that is, body and soul, as here: “Jacob went into Egypt with seventy-five souls” [cf. Dt 10:22]. Did the souls alone go into Egypt, without bodies? No, but it substitutes souls for the whole man. Again: All flesh will see the salvation of God [Lc 3:6]. Will the flesh alone see God, without the soul? No, but the flesh will the soul will see God.

Sequitur: ₃₅et ne causetur forte de minori substantia.

Next: ₃₅And lest he chance to make the excuse of meagre resources.

Iste enim locus varie a variis tractatoribus intelligitur. Sunt enim alii, qui intelligunt, minorem substantiam ad substantiam monasterii pertinere, ut sit sensus: non debet ille abbas causari, i. e. murmurare, querelari, quia parvam substantiam habet istud monasterium. Alii sunt, qui intelligunt minorem substantiam damnum alicujus rei monasterii, ut sit sensus: non debet abbas causari, murmurare, querelari, si aliquod damnum illi illatum fuerit.

This statement is understood variously by various commentators. For there are some who understand meagre resources to pertain to the resources of the monastery, making it mean that the abbot should not make excuses, that is, mutter [or] complain, because his monastery has few resources. There are others who understand meagre resources concerns loss of monastery property, making it mean that the abbot should not make excuses, mutter, complain if some loss is inflicted on it.

Sed ille primus sensus utilior est secundum istud exemplum, quod nunc subjungit B. Benedictus dicens: ₃₅Meminerit scriptum: Primum quaerite regnum Dei et justitiam ejus, et haec omnia adjicientur vobis [Mt 6:33]. In hoc loco primum non est ordinis, ut aliud ei succedat, sed dignitatis, et ponitur pro ‘solo’ et 'semper' et 'ante omnia' et 'super omnia'. Nam si hoc³⁴ per res singulas diversas invenitur solum, sicut dixi.³⁵

But the first sense is more helpful according to this example, which St. Benedict now adds, saying ₃₅Let him remember what is written: First of all seek the kingdom of God and his justice and all these things will be added to you [Mt 6:33]. Here first is not first in order but first in importance and substitutes for “alone” and “always” and “before all” and “above all.” For if the kingdom of God is found through discrete, different things alone...just as I have said.²³

Verbi gratia, quaeris panem, et interrogo te: ‘cur quaeris panem?’ dicis mihi: ‘ut possim subsistere, quatenus valeam Deo servire.’ Si ita quaeris panem, regnum Dei quaeris. Et iterum: Quare quaeris vestimentum? Respondens dicis: ideo quaero vestimentum, ut valeam subsistere et Deo servire studiose. Si ita est, regnum Dei quaeris; et caetera similia.

For example, you seek bread and I ask you, 'Why do you seek bread?' and you say to me, 'So I can survive to be able to serve God.' If you seek bread thus, you seek the kingdom of God. And again: 'Why do you seek clothing?' You say in reply, 'I seek clothing so I can survive and serve God zealously.' If it is thus, you seek the kingdom of God, and so on.

Sciendum enim est, quia tribus modis quaeritur regnum Dei. Quaerit homo regnum Dei pro amore regni Dei.Et sunt alii, qui quaerunt cibum vel potum et caetera pro amore [page 125] regni Dei; et isti tales regnum Dei quaerunt jejunando, orando, psallendo, vigilando et caeteras virtutes operando. Et sunt iterum alii, qui videntur quaerere regnum Dei non pro amore regni Dei, sed pro amore cibi vel potus et caeterarum rerum temporalium; isti tales non quaerunt regnum Dei, quia hypocritae sunt, sicut dicitur: Et aestimata est afflictio exitus illorum et ab itinere justo abierunt in exterminium [cf. Sir 3:2-3]. Et iterum: Justus periit, et nemo est, qui recogitet [Is 57: 1].

It should be known that the kingdom of God is sought in three ways. A man seeks the kingdom of God out of love [page 125] for the kingdom of God. And there are others who seek food and drink and other things out of love for the kingdom of God, and such men seek the kingdom of God through fasting, praying, singing the psalms, keeping vigil, and working other virtues. And there are still others who seem to seek the kingdom of God not out of love for the kingdom of God, but out of love for food and drink and other temporal things. Such men do not seek out the kingdom of God because they are hypocrites, as it is said: “And their departure is judged torment and they departed from the right path into utter destruction” [cp. Sap 3:2-3] and again, The righteous man perishes and nobody reflects [Is 57:1].

Sequitur: ₃₆Et iterum: Nihil deest timentibus eum. [Ps. 33:10]

Next: ₃₆And again: Those who fear him lack nothing. [Ps 33/34:10]²⁴

Nunc videndum est, quare dicit: Nihil deest timentibus eum, cum videntur multi justi fame perire et in necessitate deficere, quantum ad visum hominis attinet.

Now it must be seen why he says Those who fear him lack nothing when many righteous men die of hunger and lack necessities, as far as the perspective of mankind is concerned.²⁵

Iste enim locus: Nihil deest timentibus eum, et caetera, sicut est illud: Non vidi justum derelictum nec semen ejus quaerens panem [Ps 36:25 CHECK], aliquando secundum literam debet intelligi, aliquando secundum spiritalem intelligentiam, quasi diceret ipsa divina scriptura: cum vides, me non posse intelligi secundum literam, aliud in me quaere.

This statement, Those who fear him lack nothing, is like this one: I have not seen the just man forsaken nor his seed to seek bread [Ps 36/37:25]. Sometimes it is to be understood literally, sometimes according to spiritual understanding. It is as if divine scripture says, “When you see I cannot be understood literally, seek something [else] in me.

Verbi gratia vides, justo homini nihil deesse, salus illi adest; et si videris, justum hominem necessitatem habere, ipsa sua necessitas salus³⁶ illi est; ac si diceret S. Benedictus aliis verbis: non contingat, ut murmuret, quia minorem substantiam habet suum monasterium, sed cognoscat, quia salus illi adest in minore substantia.

For example, you see that the righteous man lacks nothing and salvation is his, and if you see that a righteous man is in need, his need is his salvation.” It is as if St. Benedict said, in different words, that it should not happen that he grumble because his monastery has meagre resources, but he should know that that its salvation is in meagre resources.

Sciendum est, quia non dicit: ‘apponentur vobis,’ sed ‘adjicientur vobis,’ quia aliud est apponere, aliud vero adjicere; illi enim apponitur, ubi non est datum aliquid, adjicitur autem, ubi jam aliquid ad augmentationem superponitur et adjungitur ei.

It should be known that [scripture] does not say “they shall be bestowed on you” but they shall be added to you [Mt 6:33],²⁶ for it is one thing to bestow, but another to add to. Something is bestowed on a person when it is not given, but it is added when something already present is place on top and joined to it.

Sequitur: ₃₇sciatque, quia, qui suscipit animas regendas, praeparet se ad rationem reddendam.

Next: ₃₇He should know that he who undertakes the rule of souls must prepare to render an account.

Sunt multi libri, qui habent praeparat, et alii sunt, qui habent praeparet. Si praeparat habet, hoc modo intelligitur: est enim indicativus modus et dat ei exemplum de abbate, qui studiose suum monasterium peragit, quasi diceret: studiosus enim abbas, qui suscipit curam animarum ad eas regendas, praeparat [page 126] se ad rationem pro eis reddendam, et ideo, quia scit, se rationem redditurum, pro eis laboret, quatenus securus ipsam rationem reddere possit.

There are many books²⁷ that have “prepares” (praeparat) and others that have must prepare (praeparet). If the reading is “prepare,” it is understood in this way: it is in the indicative mood and gives thereby an example concerning the abbot who zealously works in his monastery, as if he were saying that the zealous abbot, who undertakes the care of souls to rule them prepares himself to render an account concerning them, and therefore, because he knows that he will render an account, he works for them, so that he can render that account in safety.²⁸

Si autem habet praeparet, intelligitur hoc modo: est enim hortativus et imperativus modus, per quem hortatur abbatem, ut laboret et praeparet se ad reddendum securus rationem pro ipsis animabus, quas regere suscipit.

But if the reading is he must prepare then it is the hortatory and imperative mood, through which he abbot is exhorted that he should labour and prepare himself for rendering account for those souls that he undertakes to rule in safety.

Sequitur: ₃₈et quantum sub cura sua fratrum se habere scierit numerum, agnoscat pro certo, quia in die judicii ipsarum omnium animarum est redditurus Domino rationem, sine dubio addita et suae animae.

Next: ₃₈And whatever the number of brothers he knows are under his care, let him be certain that on the Day of Judgement he will render an account to the Lord for every one of those souls, of course his own soul’s included.

Haec autem sententia ita construitur: Et agnoscat, quia pro certo redditurus est rationem Domino in die judicii ipsarum omnium animarum, quantum numerum fratrum se scierit habere, quasi diceret: agnoscat, quia pro omnibus est rationem redditurus Domino, quantos fratres habuerit sub se, i.e. sibi commissos.

This sentence is construed as follows: And let him know that of course he will render an account to the Lord, on the Day of Judgement, of each of these souls, whatever the number of brothers he knows himself to have, as if he were saying that he should know that he will render an account to the Lord concerning all the brothers he has under him, that is, were entrusted to him.

Verbi gratia si centum fratres habuerit, pro centum, si XX pro XX, et caetera his similia.

For example, if he has 100 brothers, then [he will account] for 100, if he has twenty, for twenty, and so on.

In hoc enim loco, quod dicit: addita et suae animae, subaudiendum est ratione. Sunt enim multi abbates, qui et doctrina et opere studiose praesunt suis discipulis, sed intentionem habent malam. Et sunt alii, qui doctrina et opere videntur studiose praeesse, tamen absconse mala agunt, et ob hoc dicit: addita et suae animae, ut sollicitus sit, quia non solum pro suis subjectis, sed etiam pro se redditurus est rationem.

And where he says and of course his own soul’s included we should understand account [included]. There are many abbots who zealously excel their disciples in both learning and work, but with evil intent. And there are others who seem zealously to excel in learning and work but nevertheless do evil secretly, and for this reason Benedict says his own soul’s included, so that the abbot be responsible because he will render an account not only for those subject to him, but also for himself.

Sequitur: ₃₉et ita timens semper futuram discussionem pastoris de creditis ovibus, cum de alienis ratiociniis cavet, redditur de suis sollicitus. Ita construitur: et redditur sollicitus de suis, subaudiendum est rationiis, cum de alienis ratiociniis cavet, subaudiendum est: puniri vel condemnari de alienis ratiociniis.

Next: ₃₉And thus always fearing the future examination of the shepherd concerning the sheep entrusted to him, although mindful of the reckonings for others, he is responsible for rendering his own. It is construed thus: and he is responsible for rendering his own, with “reckoning” understood, although mindful of others’ accounts, with 'of being punished or damned' about the reckonings of others understood.

 Ita timens semper futuram discussionem pastoris de creditis ovibus; ita timens, ac si diceret, sicut dixi. Ratiocinium est altercatio sive negotium; ratiocinatio enim est faciendi quid inficiendive excogitata ratio.

Thus always fearing the future examination of the shepherd concerning the sheep entrusted to him: thus fearing is as if he were saying as I said. Reckoning is a discussion or business; a reckoning is considered thought about what is to be done or not done.

Sequitur: ₄₀et cum de admonitionibus suis emendationem aliis subministrat, ipso efficiatur a vitiis emendatus.

Next: ₄₀and when he helps others to emend with his admonitions, he himself is emended of faults.

De [page 127] admonitionibus, id est per admonitiones vel doctrinas suas, ac si diceret: sollicitudo aliorum reddit illum sollicitum.

 With [page 127] admonitions, that is through his admonitions or teachings, as if he said that solicitude for others make him solicitous.