Cap. LVIII
DE DISCIPLINA SUSCIPIENDORUM FRATRUM

[Ms P, fol. 144r – Paulus Diaconus –
Ps.-Basil: Ms K¹, fol. 155r; Ms E¹, fol. 161v; Ms. E², fol. 251r]

Ch. 58
THE DISCIPLINE OF RECEIVING BROTHERS

Translated by: Albrecht Diem and Matthieu van der Meer

Dicta autem ratione de artificibus monasterii nunc, sicut superius diximus, dicamus etiam de novitiis ordine suo, qualiter suscipiendi sunt, quorum capituli titulus iste debet esse: De disciplina suscipiendorum fratrum. Disciplina enim dicitur non solum correptio vel excommunicatio aut flagellum, sicut superius dicitur, sed etiam ordo et exercitio alicujus operis. Et quia in multis modis dicitur disciplina, ideo subjunxit suscipiendorum; et est sensus, cum dicit De disciplina suscipiendorum fratrum, i. e. de ordine suscipiendorum fratrum.

After having given account of the artisans of the monastery, as we did above, we should now talk about the novices: how they are to be received. The title of their chapter needs to be as follows: The discipline of receiving brothers. Discipline refers not only to reproach, excommunication or flogging, as it is used above, but also to the order and execution of a certain procedure. And because discipline has many meanings, (Benedict) added the words ‘of receiving’. When he says The discipline of receiving brothers, the meaning is: The process of receiving brothers.

Disciplina a discendo nomen accepit, sicut dicit Isidorus, unde et scientia dici potest. Nam scire dictum est a discere, quia nemo nostrum scit, nisi qui discit. Aliter dicta disciplina, quia discitur plena. [Isidore of Seville, Etymologiae I, c. 1.1]

‘Discipline’ got its name from ‘discendo’ (learning), as Isidore says. Therefore it can also be called knowledge (scientia) because ‘to know’ (scire) comes from ‘to learn’ (discere) since none of us knows unless he learns. According to another etymology, ‘discipline’ is derived from ‘discitur plena’ - it is learned abundantly. [Isidore of Seville, Etymologiae I, c. 1.1]

Disciplinae liberalium artium septem sunt: prima grammatica, i. e. loquendi peritia; secunda rhetorica, quae propter nitorem et copiam eloquentiae suae maxime in civilibus quaestionibus necessaria existimatur; tertia dialectica, cognomento logica, quae disputationibus subtilissimis vera secernit a falsis; quarta arithmetica, quae continet numerorum causas et divisiones; quinta musica, quae in carminibus cantibusque consistit; sexta geometrica, quae mensuras dimensionesque complectitur; septima astronomia, quae continet legem astrorum. [Isidore of Seville, Etymologiae I, c. 2]

There are seven disciplines of the Liberal Arts: first grammar, that is, skill in speaking, then rhetoric, which, because of the splendor and abundance of its eloquence, is considered especially necessary in political matters. The third one is dialectic, also called logic, which through the subtlest arguments distinguishes true things from false ones. The fourth is arithmetic, which comprises the relations and divisions of numbers. The fifth one is music, consisting of poems and singing. The sixth one is geometry, dealing with measurements and dimensions. The seventh is astronomy, which pertains to the law of the stars [Isidore of Seville, Etymologiae I, c. 2].

Sequitur: ₁Noviter veniens quis ad conversionem non ei facilis tribuatur ingressus.

Next: ₁Easy entry to the religious life should not be granted to a newcomer.

Sciendum est enim, quia aliud est conversatio et aliud est conversio. Conversatio enim attinet ad vitam et ad habitationem, conversio vero est de saeculo ad Deum, sicut in hoc loco dicitur. Quidam namque libri habent conversionem, quidam vero conversationem, sed sicut mihi videtur, melius habent illi, qui dicunt conversionem, quam illi, qui conversationem, eo quod conversatio attinet ad habitationem et ad vitam sive bonam sive [page 533] malam, conversio autem ad mutationem sive de malo in bonum, sive de bono in malum, veluti in hoc capitulo habetur, cum de conversatione saeculari ad monasticam vitam convertitur.

One needs to know that there is a difference between conversatio (way of life) and conversio (conversion). Conversatio refers to how and where one lives, but conversio means the conversion from the world to God – as it is used here. Some manuscripts (of the Rule) use conversio, others conversatio,¹ but it seems to me that those that use conversio are better than those that use conversatio because conversatio refers to the living space and to the way of life, whether it is good or [page 533] bad. Conversio, however, describes a change – either from bad to good or from good to bad, and that is what this chapter talks about: when someone converts from a worldly conversatio to monastic life.

Non facilis, i. e. non leviter, non citius; facilis, [Regula Benedicti, c. 58.1]. Nemo debet alteri facile se credere, sicut dicit Ambrosius, nisi cujus virtutem probaverit. [Ambrose, De Paradiso, c. 4 (24)]

Not easily means ‘not lightly’, ‘not rushed’. (Not?) easy means not light, not rushed.² As Ambrose says, no one should believe another person easily, except him whose virtue he has tested. [Ambrose, De Paradiso, c. 4 (24)]

Sequitur: ₂sed sicut ait Apostolus: Probate spiritus, si ex Deo sunt. [Io 4:1]

Next: ₂but as the Apostle says, Test the spirits to see if they are from God [Io 4:1].

Quod dicit probate spiritus, si ex Deo sunt - ac si diceret: probate impetus spiritus, si ex Deo sunt. Varii enim sunt impetus; est enim impetus carnis, est inmpetus spiritus, est etiam impetus diaboli, est impetus Dei; sicut dicit scriptura: Ubi erat impetus spiritus, illuc gradiebantur. [Ez 1:12] Et propterea quia varii sunt impetus, probandi sunt, quia solet diabolus immittere homini, ut vadat in monasterium, ut se et alium decipiat.

When he says Test the spirits to see if they are from God, he means: test the drives (inpetus) of the spirit, to see if they are from God. There are different kinds of drive: There is the drive of the flesh and the drive of the spirit. There is also the drive of the devil and the drive of God, as Scripture says: Where the drive of the spirit was, there they went [Ez 1:12]. Because there are different drives, they are to be tested, because the devil is used to incite someone to come to the monastery to make him deceive himself and another.

Sequitur: ₃Ergo si veniens perseveraverit pulsans et illatus sibi injurias et difficultates ingressus post quatuor aut quinque dies visus fuerit patienter portare et persistere petitioni suae, ₄annuatur ei ingressus, et sit in cella hospitum paucis diebus.

Next: ₃Therefore, if one comes knocking, perseveres, and, after four or five days, seems to suffer patiently ill-treatment directed at him and the difficulty of entry and persists in his request, ₄let entry be granted him and let him stay in the guest quarters for a few days.

Ita construitur, i. e. annuatur, h. e. concedatur, tribuatur ei ingressus post quatuor aut quinque dies, si veniens ad ingressus, hoc est fores monasterii et perseveraverit pulsans et visus fuerit portare illatas injurias et difficultatem et persistere petitioni suae.

This is to be understood as follows: be granted to him means ‘be permitted to him’. Let entry (ingressus) be granted to him after four or five days if he comes to the entrance (ingressus), that is, to the gates of the monastery and perseveres knocking and seems to suffer patiently ill-treatment and difficulty and to persist in his request.

Ideo dixi ad ingressus, hoc est fores monasterii, quia ingressus accusativus casus est; et illud ingressus, ubi dicit annuatur ingressus, iste alter ingressus nominativus casus est.

I said to the entrance (ingressus), that is, to the gate of the monastery, because entrance is in the accusative case here. When he talks about granting entry, the word ingressus is nominative.

Ecce postquam constructum est, nunc dicendum est, qualiter fiat, i. e. cum venit ad monasterium quis, debet illi dicere injurias isto modo: ‘Frater, tu forte fecisti furtum aut adulterium aut aliquod scelus: et nunc venisti ad monasterium et te decipere et alium.’

After this explanation, we now have to say what happens when someone comes to the monastery. One has to insult him with words like ‘Brother, maybe you have committed theft or adultery or some sort of a crime, and now you have come to the monastery to deceive both yourself and another.’ 

Sed tamen in prima vice duriter debet illi dicere injurias, in secunda autem vice jam leniter, et hoc facto vel dicto, si quatuor vel quinque [page 534] diebus istam moram vel injurias patienter portaverit, tunc debet illum suscipere in hospitale, sic ut ipse dicit: ₄annuatur ei ingressus, et sit in cella hospitum paucis diebus. ₅Postea autem sit in cella novitiorum, ubi meditetur et manducet et dormiat. ₆Senior ei talis deputetur, qui aptus sit ad lucrandas animas, qui super eum [?] omnino curiose intendat ₇et sollicitus sit, si venera Deum quaerit, si sollicitus est ad opus Dei, ad obedientiam, ad opprobria. ₈Praedicentur ei omnia dura et aspera, per quae itur ad Deum; ₉et si promiserit de stabilitate sua perseverantiam, post duorum mensium circulum legatur ei haec regula per ordinem, ₁₀et dicatur ei: Ecce lex, sub qua militare vis: si potes observare, ingredere, si vero non potes, liber discede et reliq.

The first time one has to speak to him with harsh insults, but the second time moderately.And if, after this has been said and done, [page 534] (the postulant) patiently waits and suffers ill-treatment for four or five days, one has to receive him to the guest house in the way (Benedict) prescribes: ₄let entry be granted him and let him stay in the guest quarters for a few days. ₅After that, he should be in the novices’ quarters, where he studies, eats, and sleeps. ₆A senior monk should be assigned to him, someone suited to win souls, in order to watch over him very carefully. ₇The concern should be whether he truly seeks God, if he is attentive to the work of God, to obedience, and to reprimands. ₈All all the difficult and harsh things involved in the approach to God should be made clear to him. ₉If he promises perseverance in his stability, after two months this Rule should be read to him straight through ₁₀and let this be said to him: ‘This is the law under which you want to serve. If you can observe it, enter, but if you cannot, you are free to go,’ etc.

Hactenus S. Benedictus depinxit et designavit, quid facere illi novitio debeat. Sed ita construidebet, i.e. annuatur ei ingressus et tunc sit paucis diebus in cella hospitum, si promiserit de stabilitate sua perseverantiam, hoc est, duobus mensibus, et tunc legatur ei regula post circulum duorum mensium per ordinem.

Thus far Saint Benedict described and prescribed what one needs to do with a novice. But one has to do it in the following order: (first) entry is to be granted to him and then he should stay in the guest quarters for a few days if he promises perseverance in his stability, that is, for two months. Then this Rule should be read to him straight through after two months.

Nam quot sunt isti dies pauci, manifestat inferius, cum dicit post duorum circulum mensium, quia duobus mensibus debet stare in cella hospitum; et post duorum circulum mensium legatur ei haec regula per ordinem et dicatur ei: Ecce lex, sub qua militare vis; si potes observare, ingredere, si non potes, liber discede.

For he specifies below how much a few days are, when he says after two months, because he has to stay for two months in the guest quarters and after two months this Rule should be read to him straight through, and let this be said to him: ‘This is the law under which you want to serve. If you can observe it, enter, but if you cannot, you are free to go.’

₁₁Si adhuc steterit, tunc ducatur in supradictam cellam novitiorum, i. e. quam superius diximus, ubi meditetur, i. e. discat et manducet et dormiat. Et senior ei talis deputetur, qui aptus sit, et reliqua.

₁₁If he still stays, he should then be led into the abovementioned novices’ quarters, that is (the place) we have mentioned before, where he should study, that is, learn, and eat and sleep. And a senior monk should be assigned to him, someone suited etc.

Jam postquam construximus hoc, dicendum est nunc, qualiter faciendum sit, i. e. primum, postquam venerit ad monasterium, et debet suscipi, et non debet suscipi per quinque dies sub hac dubitatione.

After we have established this, it is necessary to address how this should be done. First, after he comes to the monastery he needs to be admitted but also not admitted for five days – which sounds contradictory.

Ideo dico: debet suscipi et non suscipi, quia suscipi debet ad mansionem praebendam, non debet suscipi ad consensum praebendum.

I say: he needs to be admitted and not admitted, because he needs to be admitted to give him shelter but not admitted to give him permission (to enter).

Deinde suscipiatur in cella hospitum adhuc laicus; debet enim illum suscipere ille, qui hospitale tenet, et debet illi imperare, ut discalceat hospites et faciat focum et serviat, quae necessaria sunt hospitibus, et debet ille [page 535] frater hospitalis illum admonere, qualiter obediens et mortificatus esse studeat.

Afterwards let him be admitted to the guest quarters, but still as a layman. The (brother) in charge of the guest house needs to admit him and order him to take off the guests’ shoes, make the fire and serve the needs of the guests. And the [page 535] guest brother needs to admonish him how he should strive to be obedient and self-denying.

Si autem illum cognoverit frater hospitalis per duos menses, tunc debet dicere abbati ejus vitam et ejus sollicitudinem. Tunc debet illi legi regula - ac si diceret: non ante duos menses legatur ei regula, sed post duos menses.

After knowing him for two months the guest brother needs to report to the abbot about his way of life and his sense of responsibility. Then he needs to read the Rule to him – as if (Benedict) said: not before two months the Rule should be read to him, but after two months.

Attendendum est, quia absolute dicit legatur regula, subaudiendum est: ab illo, cui jusserit abbas. Bene dixit legatur ei regula per ordinem, ut sciat, quae observare debeat, et manifestare illi debet totum sensum regulae, et ob hoc sub duobus vel tribus diebus potest illi legere regulam et manifestare sensum regulae. Et debet dicere illi: Ecce lex, sub qua militare vis. Ista lex spiritalis est, et spiritaliter debet illi manifestare.

Be aware that, since (Benedict) only says let the Rule be read to him, one has to fill in: by the person whom the abbot commands. He rightly says the Rule is to be read to him straight through, so that he knows what he should observe. He needs to explain to him the entire meaning of the Rule. For that purpose he can take two or three days to read the Rule to him and to explain the its meaning. And he needs to say to him: ‘This is the law under which you want to serve. ’ This law is spiritual and he needs to explain to him the spiritual (sense).

Deinde postquam in hospitali legerit regulam, tunc, si adhuc steterit, debet se indui suis bonis vestimentis, et lorica et scuto et lancea et spata et balteo et debet se praeparare, sicut diximus, et debet venire in capitulum, sicut praeparatus est saecularibus vestibus et armis, et debet stare in capitulo. Tunc debet abbas illi facere sermonem de regno Dei, i. e. quanta gaudia Deus praeparavit his, qui pro suo nomine abrenuntiant saeculo et serviunt sibi. Deinde debet dicere, quanta poena praeparata est illis, qui saeculum deserunt, et postmodum negligentes et tepidi ad saeculum revertuntur.

Then, after he reads the Rule in the guest house, if (the postulant) still stays, he needs to put on his good vestments, cuirass, shield, lance, sword and belt, and he needs to prepare himself, as we said, and needs to come to the chapter house. Equipped with his worldly clothes and arms he should stand in the chapter house. Then the abbot needs to give him a word about the kingdom of God, that is, how much joy God has prepared for those who renounce the world in his name and serve him. Next he needs to tell him how much punishment is prepared for those who leave the world and later, out of negligence and weakness, return to the world.

Et tunc debet dicere illi abbas: 'Quid vis?' Ille respondens dicit: 'Volo arma deponere et Deo omnipotenti servire.' Tunc ille abbas debet illi dicere: 'Audi frater, tu vis arma deponere, vide forte, si non potes observare regulam, tunc non licebit tibi ad saeculum reverti, quia canones Niceni concilii dicunt: Si homo, postquam arma deposuerit, reversus fuerit ad saeculum, decem annos poeniteat etc. [Quotation cannot be traced] Melius est, ut, quamvis hoc regula non dicat, demus tibi spatium, ut cogites de hoc apud te, si forte non potes adimplere;' et tunc debet illi dare inducias.

And then the abbot needs to say to him: ‘What do you want?’ He says in response: ‘I want to lay down his arms and serve Almighty God.’ Then the abbot needs to say to him: ‘Listen, brother, you want to lay down arms. See: if perhaps you are not able to observe the Rule, you will not be allowed to return to the world, because the Canons of Nicaea say: If a man returns to the world after he has laid down his arms, he needs to do penance for ten years, etc. Even if the Rule does not say so, it is better that we give you some time so that you think it over with yourself whether perhaps you are not able to fulfill (the Rule).’ Then he needs to give him respite.

Et iterum si deliberaverit, tunc debet iterum venire in capitulum, et ibi coram fratribus aut balteum aut armillas aut spatam solummodo deponat. Jam si ille dixit: 'quia, nullatenus revertor ad saeculum, tunc ibidem deponat omnia illa sua [page 536] vestimenta et debet radi et tunc debet aliis vestibus, i. e. clericalibus indui, et postmodum mittere¹ in cellam novitiorum, et debet habere magistrum novitiorum, qui aptus sit ad lucrandas animas, et qui super eum omnino curiose intendat et sollicitus sit.

And if (the postulant) thinks it through again, he needs to come to the chapter house again and let him put down only a belt or an armlet or a sword in front of the brothers. And after having said ‘Because I will never return to the world’ let him put down at the same place all his [page 536] vestments and be tonsured and put on other clothes, that is, those of clerics. Afterwards let him be sent to the novice quarters and have a novice master suited to win souls watch over him very carefully.

Attendendum est, quia multi sapientes sunt et non sunt solliciti vel apti in ista sollicitudine. Intelligendus est intellectus et studium et fervor.

Be aware that there are many wise people who are not careful or suited for this task. One has to understand wisdom and learning and zeal.

Cum dicit et curiose omnino super eum intendat, i. e. vigilanter videat, si studiosus est ad opus Dei, i. e. postquam dixerit illi, qualiter cum festinatione debet ire ad opus Dei et ad obedientiam, tunc cognoscat sollicite, si studiosus est [pro bona] ad obprobria, i. e. contraria bonitati, quia ob ponitur pro ‘contra’; probria quasi probra, i. e. pro bona.

When (Benedict) says and watches over him very carefully, he means: let him observe carefully if he is zealous in the work of God. That is, after telling him how he needs to hurry to the work of God and to observance, he should examine carefully whether he is intent on scandalous things (obpropria) that is, things contrary to goodness. Obpropria means ‘things that are the opposite of goodness’, because ‘ob’ stands for ‘against’ and ‘probria’ equals ‘probra’, that is, pro bona (for the good).

Praedicentur ei omnia dura et aspera, sicut scriptum est: Propter verba labiorum tuorum ego custodiri vias duras. [cf. Ps 16:4]

All the difficult and harsh things should be made clear to him, as it is written: Because of the words of your lips I have stayed on the difficult path. [Ps 16:4]

Dura et aspera unum significant.

Difficult (dura) and harsh (aspera) mean the same.

Et hoc notandum est, quia ille hospitalarius debet illum fratrem admonere, quatenus absque ulla mora audito signo vadat ad officium, et debet eum studiose providere in omnibus suis actibus, qualis sit.

Note that the guest brother needs to admonish this brother that he must go to the service immediately after having heard the signal. And he needs to instruct him zealously what kind of person he should be in all his deeds.

Debet enim ille magister novitiorum illum docere isto modo, i. e. debet facere per se lavare scutellas et scopare domum et cetera per omnia, sicut monachus acturus est, et cum manducat, lectionem audiat et sileat. Et ille magister novitiorum debet cum illo manducare et dormire, et per omnia intentus debet esse et nullo modo debet illum dimittere, et ita debet admoneri et corrigi et excommunicari et flagellari sicuti monachum.²

The novice master needs to teach him as follows: he needs to instruct him to clean dishes on his own and sweep the house and so forth for all the rest, as a monk will do. When he eats he should hear the reading and be silent. The novice master needs to eat and sleep with him, and needs to be entirely attentive and may by no means let him go. (The novice) needs to be admonished, corrected, excommunicated and whipped as if he were a monk.

Quod enim dicit liber discedat, subaudiendum est: a professione monachica; nam non debet intelligi ita liber discedat, ut ad saeculum revertatur, quia canones Nicaeni concilii dicunt: Qui arma deposuerit, non revertatur iterum ad saeculum. Ita enim se habere videntur.

When he says he is free to leave he refers to the monastic profession. He should not think that he is free to leave in order to return to the world, because the Canons of the Council of Nicaea state: Who lays down arms may not return to the world.

Est enim capitulum duodecimum: Quicunque vocati per gratiam primum quidem impetum monstraverunt deponentes militiae cingulum, postmodum vero ad proprium vomitum [page 537] sunt relapsi, ita ut quidam et pecunias tribuerent et beneficiis militiam repeterent, hi decem annis post triennii tempus, quo inter audientes erunt, in afflictione permaneant. Sed in his omnibus propositum et speciem poenitentiae convenit explorare.

This is how it appears to be. For there is the twelfth chapter: Those who, called by Grace, have shown the initial motivation, laying down the belt of military service, but have returned to their own vomit, [page 537] like those who pay money and seek military service again through bribery, those people should remain in suffering for ten years after a three-year period in which they will be among the hearers [i.e. catechumens].

Quotquot enim metu et lacrimis atque patientia vel bonis operibus, rebus ipsis conversionem suam, non simulatione demonstrant, hi definitum tempus auditionis implentes tunc demum fidelibus in oratione communicent, postmodum vero licebit episcopo, de his aliquid humanius cogitare. Quicunque vero indifferenter tulerunt et habitum introeundi³ ecclesiam arbitrati sunt ad conversionem posse sufficere, hi definitum modis omnibus tempus impleant. [Dionysius Exiguus, Codex Canonum, Canones Nicaei XX, c. 12, PL col. 150A]

But it is appropriate to examine in all these people the intention and the display of this penance. Insofar as they show their conversion through real fear, tears, patience and good work, without pretending, they may take communion with the faithful during prayer after completing the prescribed period as hearers. Afterwards the bishop will be allowed to consider for them something more humane. However, those who take it lightly and think that the habit of entering a church can suffice as (sign of) conversion, must serve out the prescribed period in all ways. [Dionysius Exiguus, Codex Canonum, Canones Nicaei XX, c. 12]

Hoc autem, quod dicit liber discedat, subaudiendum est: a professione monachica, quia, si ante discesserit, debet subjectus esse lege canonica. Et episcopus illius parochiae non debet illum sinere ire ad saeculum secundum canonicam auctoritatem.

When he says He is free to leave we have to add ‘the monastic profession’ because even if he leaves earlier, he ought to be subject to canon law. And according to the authority of the canons the bishop of his parish may not let him go to the world.

Hoc notandum est, quia non debent novitios flagellare, si autem novitius in minoribus culpis invenitur, potest illum excommunicare, si talis fuerit culpa; si vero in gravioribus culpis inventus fuerit, debet expelli. Si autem humiliaverit se et dixerit, quia volo in omnibus vobis obediens esse, secundum quod cognoverit illum et intentionem ejus, tunc eum debet aut recipi aut expelli.⁴ Similiter etiam de levioribus culpis facere debet.

Note that they should not whip the novices. If a novice is found to have committed minor offences, (the novice master) can excommunicate him if the offence requires that. But if he is found to have committed severe offences, he needs to be expelled. But if he shows humility and says ‘I want to be obedient to you in all regards,’ (the novice master) needs to keep or expel him on the basis of his knowledge of (the novice) and his motivation. The same should apply to less serious offences.

Sciendum est enim, quia tres distinctiones facit S. Benedictus in isto capitulo, i. e. ad portam monasterii quatuor vel quinque diebus antequam sermo concessionis ei dicatur. Deinde duobus mensibus in cella hospitum et postea in cella novitiorum decem mensibus.

We have to understand that in this chapter Saint Benedict makes three phases in this chapter:) four or five days at the monastery gate until he is told that he is admitted, then two months in the guest quarters and afterwards ten months in the novice quarters.

Sunt, qui intelligunt, quando promittit regulam, i. e. post unum annum debeat novitius radi et arma deponi. Isti non intelligunt bene, eo quod non intelligunt canones Nicaeni concilii, quid super hac ratione dicunt. Dicunt enim, decem annos poenitere, si ad saeculum reverses fuerit.

Some people understand that a novice needs to be tonsured and lay down the weapons at the moment when he promises to follow the Rule, that is, after one year. They do not understand well because they do not understand what the canons of the Council of Nicaea say in the matter. For the canons say that someone who returns to the world has to do penance for ten years.

Deinde sunt, qui intelligunt, ut [page 538] antequam in cellam novitiorum mittatur, debeat illi legi regula, et debet arma deponi atque radi, et postmodum esse in cella novitiorum, quia S. Benedictus semel dicit liber discede, cum dicit legatur ei regula. Nam in secunda vel tertia vice, cum dicit legatur ei regula, non subjungit statim liber discede, ut daretur intelligi, usque dum mittitur in cellam novitiorum, hoc est, per duos menses semper est liber, i. e. non solum a regula, verum etiam a canone.

Others understand that [page 538] one needs to read the Rule to him before he is sent to the novice quarters and that he has to lay down arms and be tonsured and then stay in the novice quarters, because Benedict says only once He is free to leave, in the context of reading the Rule to him. When he talks about reading the Rule to him for a second and third time he does not immediately add He is free to leave. One can thus understand that he is always free until he is sent to the novice quarters, that is, during those two months – not only according to the Rule but also according to the canon.

At postquam intravit in cellam novitiorum, si liber est a regula, non est liber a canone Nicaeni concilii. Et ideo noluit dicere postea liber discede, i. e. postquam intraverit in cellam novitiorum, quia cognovit, cum teneri a canone.

But after he has entered the novice quarters he may be free according to the Rule, but not according to the canon of the Council of Nicaea. For that reason (Benedict) does not want to say He is free to leave after he enters the novice quarters because he knows that he is held by the canon.

Sequitur: ₁₁Si adhuc steterit, tunc ducatur in supradictam cellam novitiorum et iterum probetur in omni patientia, ₁₂et post sex mensium circulum relegatur ei regula, ut sciat, ad quod ingreditur, ₁₃et si adhuc stat, post quatuor menses legatur ei iterum eadem regula. ₁₄Et si habita secum deliberatione promiserit se omnia custodire et cuncta sibi imperata servare, tunc suscipiatur in congregatione ₁₅sciens, se lege regulae constitutum, quod ei ex illa die non liceat egredi de monasterio, ₁₆nec collum excutere de sub jugo regulae, quam sub tam morosa deliberatione licuit ei excusare aut suscipere. ₁₇Suscipiendus autem in oratorio coram omnibus promittat de stabilitate sua et conversione morum suorum et obedientia ₁₈coram Deo et sanctis ejus, ut si aliquando aliter fecerit, ab eo se damnandum sciat, quem irridet.

Next: ₁₁If he still stays, he should then be led into the abovementioned novice quarters and have his patience thoroughly tested again. ₁₂After six months, the Rule should be read to him again so he knows what he is getting into. ₁₃And if he still stays, after four months the Rule should be read to him another time. ₁₄And if, after deliberating within himself, he promises to take care in all things and carry out every task given him, then let him be received into the community, ₁₅knowing that he has been incorporated into the law of the Rule, namely that from that day forward it is not permitted to him to leave the monastery, ₁₆nor shake his neck from the yoke of the Rule that he was free to reject or accept after such exacting deliberation. ₁₇Morever, the one to be received should make promises in the oratory, before everyone, concerning his stability, conversion of ways and life, and obedience ₁₈before God and his saints. Let him know that if ever he does otherwise, he will be damned by the one he mocks.

Quod autem dicit post quatuor menses iterum legatur ei eadem regula, non dicit, ut post annum fiat hoc, sed in uno anno ita agat; et ideo hoc post quatuor ponitur, quasi erga quatuor menses. Quodsi intra quatuor ista tertia vice legitur, nil nocet.

When he says after four months the same Rule should be read to him again, he does not say that this should happen after a year but during this one year. This after four is said with regard to four months. For it does no harm if (the Rule) is read for a third time doing those four (months).

Sequitur: et si habita secum, deliberatione etc.

Next: and after having had deliberation by himself etc.

Habita, i. e. facta.

Having had means ‘having done’.

Deliberatione, i. e. definitione.

Deliberation, that is, determination.

Ac si diceret: Si definierit et statuerit, se observare regulam, hoc est, quod postea subjunxit, promiserit se omnia custodire et cuncta sibi imperata servare, tunc suscipiatur, sciens se lege regulae constitutum, i. e. sub lege regulae constitutum.

In other words: If he determines and decides to observe the Rule, that is, what (Benedict) adds thereafter, if he promises to take care in all things and carry out every task given him, then let him be received into the community, knowing that he has been incorporated into the law of the Rule.

Hoc autem isto modo est faciendum: Postquam compleverit [page 539] annum et visus fuerit patiens et obediens et probatus, tunc venire debet in capitulum, et debet dicere illi abbas : ‘Si potes observare?’ et ille si responderit: ‘Domino juvante possum et volo,’ tunc debet illi dicere abbas: ‘Ecce frater, si vis Deo omnipotenti monachico habitu deservire et placet tibi s. regula, vade, vende omnia tua et da pauperibus et veni, sequere Christum.’ [cf. Mt 19:21] Si ille dixerit: 'quia in hoc monasterium volo tribuere,' tunc dicat illi abbas: ‘Frater! adjuvante Deo non est necessaria nobis tua res, eo quod habemus, nostra indigentia⁵ unde suppleatur. Sunt enim alii pauperiores nobis aut etiam monasteria, vel certe parentes tui forte plus sunt pauperes quam nos, et ideo melius est, ut pro mercede illis tribuas, qui plus indigent, quam nobis.' Si autem ille dixerit: ‘quia volo pro mercede animae meae magis in hoc monasterium tribuere, quam alteri dare, tunc debet donare rem suam aut pauperibus aut in monasterium.’

The procedure is as follows: When he has completed [page 539] the year and seems to be patient, obedient and proven, he needs to come to the chapter house and the abbot needs to say to him: ‘Are you able to observe?’ And if he answers: ‘With the help of the Lord I can and will,’ the abbot needs to respond: ‘Look, brother, if you want to serve the Almighty God in the habit of a monk and you like the Holy Rule, go, sell all your belongings and give them to the poor and come and follow Christ. ’ [cf. Mt 19:21]. If he responds: ‘I want to contribute to this monastery,’ the abbot should say to him: ‘Brother! Thank God, we don’t need your belongings because our needs are supplied for. Others are poorer than we are – even other monasteries – and certainly your parents, and if they happen to be poorer people than we are. Therefore it is better if you give for the benefit (of your soul) to those who have greater need than we do.’ If he responds: ‘For the benefit of my soul I prefer to give it to this monastery, rather than to another,’ he should give his property either to the poor or to the monastery.

Cum hoc fecerit, tunc debet venire in oratorium et ibi exui suis vestibus et vestiri rebus monasterii in uno angulo oratorii, petitione jam facta.

After having done so, he needs to go to the oratory and there, in a corner of the oratory, he needs to take off his clothes and put on those of the monastery, after he has made the petition.

Et hoc notandum est: sive antequam promittat, sive post vestietur in oratorio nil obstat; tantum ut caput ejus post promissionem veletur, et in die septimo⁶ debet develari, quia vice baptismi est demelota.⁷

Note: it does not matter whether he will be invested in the oratory before or after he makes his promise, as long as his head is covered after the profession. (His head) must be uncovered at the seventh day, because it is then uncovered as if after baptism.³

Deinde debet venire ante altare et ibi dicere debet: 'Promitto me de stabilitate mea et conversione morum meorum et obedientia coram Deo et sanctis ejus. ’ Deinde illam petitionem suam, quam scriptam habet, secundum regulam debet ponere super altare.

Then he needs to come to the altar where he ought to say: ‘I make a promise concerning my stability, conversion of ways and obedience ₁₈before God and his saints.’ After that he needs to place his petition, which he has written down, on the altar according to the Rule.

Altare enim, sicut Cassiodorus dicit, ab altitudine dictum est quasi altae arae, ubi Domino sacrificatur, ut conspectibus populorum misericordiae ipsius dona pandantur. [Cassiodor, Expositio Psalmorum 25:6, CCSL 97, p. 232]

Cassiodorus states that the word ‘altar’ comes from height (altitude). It is, as it were, a high pile (altae arae) where one sacrifices to the Lord, so that the gifts of His mercy are displayed in the sight of the people. [Cassiodorus, Expositio Psalmorum, 25:6]

Et postquam posuerit, tunc debet dicere tribus vicibus: ₂₁Suscipe me Domine secundum eloquium tuum, et vivam, et ne confundus me ab exspectatione mea. [Ps 118:116] Deinde [page 540] omnis congregatio tribus vicibus, sicut regula dicit, debet respondere.

After placing (his petition on the altar) he needs to say three times: ₂₁Receive me, Lord, according to your word, and I shall live, and do not confound me in my hope. [Ps 118:116] [page 540] According to the Rule, the entire congregation has to respond three times.

Tunc debet ille novitius prostratus jacere in terra et omnis congregatio solummodo flexis genibus et debent pro illo cantare istos Psalmos, i. e. Miserere mei Deus, [Ps 50:3] et De profundis [Ps 129.1] aut ceteros psalmos, qui ad hoc pertinent. Post hoc debet⁸ surgere et dicere haec capitula: Salvum fac servum tuum, Deus meus sperantem in te. [Ps 85.2-3] Convertere Domine aliquantulum et deprecabilis esto super servum tuum. Dominus custodiat introitum tuum et exitum tuum ex hoc nunc et usque in saeculum, et orationem postea dicat⁹ pro illo.

Then the novice needs to prostrate himself to the ground while the entire congregation, on bended knee only, needs to sing for him the following Psalms: Miserere mei Deus [Ps 50], De profundis [Ps 129] or other Psalms pertaining to this (occasion). After that, they⁴ need to rise and say the following verses: My God, save your servant who puts his hopes in you, [Ps. 85:2-3] Turn around a little, Lord, and have compassion on your servant [cf. Ps. 89:13] and May the Lord watch over your coming and going from now and forever. [Ps 120:8]. And afterwards let (the congregation) say a prayer for him.

Hoc etiam sciendum est, quia sunt sapientes, qui disputant et inquirunt varie de tonsione ipsius novitii.  Alii enim dicunt, quia non debet laicus tonderi ante unum annum, quia dicit liber discedat. Quomodo potest jam discedere liber, si tonsus ante fuerit? Alii vero econtra dicunt: tonderi debet ante et jam tonsus debet venire; nam ipse laicus se debet facere tondere et sic venire ad monasterium, quia istud liber discedat non pertinet ad laicum, sed a monastica disciplina discedat liber.

One also needs to know that there are experts who discuss and question in different ways the tonsure of the novice. Some say that a layperson should not be tonsured before the end of the year because (Benedict) says he is free to leave. For how can he still leave freely if he is already tonsured? Others state the opposite: He needs to be tonsured first and come already tonsured, because a lay person needs to have himself tonsured and come to the monastery that way. For this He is free to go does not pertain to a layperson but it means that he is free to leave (only) the monastic discipline.

Nam suscipere eum debet canonica disciplina, quia canones Nicaeni concilii dicunt: Qui arma deposuerit etc. Nam iste laicus talem intentionem debet habere, postquam ad monasterium vult venire, ut nunquam postea portet arma. Ideo melius est, ut tonsus veniat, quam apud Deum arma deponat, excepto, si non talis est laicus, ut ea intentione veniat, ut non deponat arma, nisi ante probaverit se.

The canonical discipline must admit him since the canons of the Council of Nicaea say: Who lays down arms etc. For this layperson needs to have such a motivation -- after he wants to come to the monastery – that he never again takes up arms afterwards. Therefore it is better that he comes (to the monastery) already tonsured than that he lays down arms before the face of God unless if he is not the kind of lay person who comes with this intention not to lay down arms unless he first proves himself.

Nunc vero explanandum est nobis: morosa, i. e. longa deliberatione, definitione - ac si diceret: sub tam morosa deliberatione, i. e. sub isto annuali spatio.

But now we must explain that hesitant (morose) means ‘with a long deliberation or decision.’ One can say: with such hesitant deliberation, which means ‘within the space of a year’.

Notandum est enim, quia tria promittit, i. e. de stabilitate sua primum. Stabilitas enim attinet ad perseverantiam, quia tunc recta est sua conversio, si usque in finem perseveraverit, sicut dicit B. Gregorius papa:

Note that he promises thee things: First concerning his stability. Stability refers to perseverance, because his conversion is righteous only if he perseveres until the end [cf. Mt 10:22], as blessed Pope Gregory says:

Virtus nimirum boni operis est perseverantia, et voce veritatis dicitur: 'Qui perseveraverit usque in finem, [page 541] hic salvus erit'; et praecepto legis cauda hostiae in sacrificio jubetur offerri, in cauda quidem finis est corporis. Et bene ille immolat, qui sacrificium boni operis usque ad finem debitae perducit actionis.

Surely the essence of every good work is perseverance and truth has told us that ‘the person who perseveres to the end [page 541] is the one who will be saved’ [cf. Mt 24:13] and the law commands that the tail of the victim is to be offered in sacrifice. [cf. Lv 3:9] Now the tail is the end of a body, and that person makes a perfect offering who carries out the sacrifice of a good work to its due completion.

Hinc Joseph, talarem tunicam habuisse describitur; tunica quippe usque ad talum est bonum opus usque ad consummationem. [Gregory the Great, Homilia in Evangelia 25, c. 1, CCSL 141, p. 205] Et in Ezechiel: cum stantibus stabant et cum ambulantibus ambulabant. [cf. Ez 1:21]

Joseph is described as the only one of his brothers to have a tunic reaching to ankles. [cf. Gn 37:3] A tunic reaching to the ankles is a good work reaching completion. [Gregory the Great, Homilia in Evangelia 25, c. 1, transl. David Hurst, Gregory the Great, Forty Gospel Homilies (Kalamazoo: Cistercian Publications 1990), p. 188] And in Ezekiel we read: They stood with the standing and they walked with the walking. [cf. Ez 1:21]

Stare enim est in incoepto bono opere perseverare. Ubi animadvertendum est, quia, si non perseveraverit in illo coepto opere aut desiderio, sed aut minus aliquid aut ex toto non perseveraverit, iste talis, si videatur stare in monasterio coram hominibus, tamen coram Deo non stat.

To stand means to persevere in the good work one has started. Therefore it has to be noted that if he does not persevere in this work undertake, or desire, but perseveres only somewhat less or not at all, even though he seems to stand in the monastery before men, nevertheless he does not stand (there) before God.

Deinde secundum est, quod promittit, de conversione morum suorum.

The second promise concerns the conversion of one’s ways and life.

Conversio morum est eradicatio vitiorum et plantatio virtutum.

 Conversion of one’s ways and life means eradicating vices and implanting virtues.

Sunt enim talia vitia, quibus possumus pleniter abstinere; et iterum sunt talia vitia, a quibus non possumus abstinere, veluti est commotio corporis et animi. Et propterea debemus tales virtutes e contrario assumere, quae comprimant illa vitia, a quibus penitus non possumus nos abstinere. Si enim non eradicaveris vitia et plantaveris virtutes, non est conversio morum; si enim eradicaveris vitia et tamen non plantaveris virtutes, non eris laudabilis; ille est laudabilis, qui et eradicat vitia et plantat virtutes.

There are vices from which we can abstain completely, and there are other vices from which we cannot abstain, such as the arousal of the body and the mind. And therefore we need to adopt those virtues against them that repress these vices from which we cannot abstain entirely. If you implant virtues without eradicating vices, there is no conversion of one’s ways and life. If you eradicate vices and yet you do not implant virtues then you will not be praiseworthy. Praiseworthy is he who both eradicates vices and implants virtues.

Si enim non est laudabilis, qui solummodo eradicat, et tamen non plantat, quid erit de isto, qui nec eradicavit neque plantavit? Pejus est pagano aut saeculari, quia quantum plus religiosiorem habitum sumit quis, tantum pejus est illi periculum, si non recte et rationabiliter vixerit.

If someone is not praiseworthy who only eradicates without implanting, what will he be who neither eradicates nor implants? He is worse than a heathen or a worldly person, because for someone who takes a religious habit, the danger is that much worse if he does not live righteously and according to reason.

Tertium est, quod promittit: et obedientiam coram Deo.

The third promise concerns obedience before God.

 Obedientia est, quae in prosperis non habet de suo, et in adversis de suo, hoc est, quae ad honorem et delectationem et prosperitatem saeculi pergit invite, ad tristitiam, ad probra et adversitatem saeculi pergit sponte.

Obedience means not ascribing to oneself anything in fortunate or unfortunate circumstances. This means that obedience avoids the world's honor, enjoyment and prosperity and seeks of its own accord the world's sadness, reproach, and hardship.

Si enim ad gaudia et prosperitatem ieris sponte, non es obediens; si autem ad tristia et tentationes perrexeris invite, non es obediens; unde considerare [page 542] debes, quae est obedientia, quam agis, et vide, quali animo agis. Si autem animus tuus delectaverit obedire in adversis et compressus fuerit in prosperis, tunc victor eris [similiter et, si invite].

If you willingly tend towards happiness and prosperity you are not obedient. If you avoid sadness and temptations, you are not obedient. Thus you need to examine [page 542] if what you do is (an act of) obedience. Look at the intention of your acting. However, if your mind finds pleasure in obeying in hardship and you are uncomfortable in fortunate circumstances, you are at the winning side. The same applies to the reverse.

Ubi animadvertendum est, quia non est illa obedientia, si in prosperis aut in commoditatibus voluntarie obedit.

Be aware, thus, that there is no obedience, if someone likes to obey only in fortunate or convenient circumstances.

Sciendum est enim, quia haec regula maxime in obedientia consistit, unde inprimis auditorem suum obedientiam praecipit sumere, cum dicit: obedientiae fortissima atque praeclara arma assume. [Regula Benedicti, prol.3]

One has to know that obedience stands in the center of this Rule since (Benedict) teaches his listener at the beginning to take up obedience when he says Take up the brilliant and mighty weapons of obedience. [Regula Benedicti, prol.3]

Obedientia est gladius, scutum, cassis et caetera arma; et sicut perit ille, qui sine armis pugnat in proelio, ita et monachus perit, qui obedientiam respuit.

Obedience is the sword, shield, cuirass and all other arms. Just as one perishes who fights a battle without weapons, so the monk perishes who rejects obedience.

Tunc enim quis Deum irridet, cum, quod promittit voce, opere nun complet, quia si hominem deridet, cui homo facit fidem et, mentitur, multo magis Deum irridet, cum promittit illi quis servire et mentitur. Isti tali tolerabilius erat in saeculo perire, quam [ut] sumere habitum sanctitatis et mentiri Deo.

If someone does not fulfill in deed what he promises in word, he mocks God, for if he scorns a man by making a pledge and lying, how much more does he mock God when he promises to serve him and lies? For such a person it were more tolerable to perish in the world than to take up the habit of sanctity and to lie to God.

De talibus dicit Dominus in evangelio: Expedit ei, ut suspendatur mola asinaria in collo ejus et demergatur in profundum maris. [Mt 18:6]

The Lord says of such people in the Gospel: It would be better for him to have a large millstone hung around his neck and to be drowned in the depths of the sea [Mt 18:6].

Quod enim dicit: Suscipe me Domine secundum eloquium tuum et vivam, et ne confundas me ab exspectatione mea [Ps 118:116] - ac si diceret: Domine eloquium tuum est, quod dixisti: Qui reliquerit omnia, quae possidet, centuplum accipiet etc. [cf. Mt 19:29]

For he says: Receive me, Lord, according to your word, and I shall live, and do not confound me in my hope [Ps 118:6]. This is like: ‘Lord, your word is what you have said, namely: He who leaves behind everything he owns will receive it hundredfold [cf. Mt 19:29].

Et ecce ego propter hoc eloquium tuum, i. e. praeceptum tuum deserui saeculum et omnibus meis renuntiavi; et nunc rogo, ut suscipias me.

And behold, because of your word, that is, because of your command, I have left the world and have broken with all my family and now I ask you to receive me.’

Et reddit causam, quare, cum dicit et vivam; et pro ‘ut’ est, i. e. ut vivam; et rogo, ne confundas me ab exspectatione mea, ac si diceret: ‘Rogo clementiam tuam, ut quia tamdiu distuli converti, ne ob hoc confundas me et ne sit mihi confusio et verecundia ante te.’

And (Benedict) gives a reason why he says and I shall live (et vivam): the ‘and’ (et) stands for ‘that’ (ut), thus that I shall live. And I ask ‘Do not confound me in my hope’ which means in other words: ‘I ask for your mercy, because I have postponed my conversion so long, so that you do not confound me for it and I am not confused and ashamed before you.’

Sequitur: ₂₄Res, si quas habet, aut eroget prius pauperibus aut facta solemniter donatione conferat monasterio, nihil sibi reservans ex omnibus, ₂₅quippe quia ex illo die nec [page 543] proprii corporis potestatem sciat se habiturum. ₂₆Mox ergo in oratorio exuatur rebus propriis, quibus vestitus est, et induatur rebus monasterii. ₂₇Illa autem vestimenta, quibus exutus est, reponantur in vestiario conservanda, ₂₈ut si aliquando suadente diabolo consenserit, ut egrediatur de monasterio, quod absit, tunc exutus rebus monasterii projiciatur. ₂₉Illam tamen petitionem ejus, quam desuper altare abbas tulit, non recipiat, sed in monasterio reservetur.

Next: ₂₄If he has any property, he should either distribute it to the poor beforehand or, having made a solemn donation, give it to the monastery, keeping none of it whatsoever for himself, ₂₅since indeed he knows that from that day forward, [page 543] he will not even have control over his own body. ₂₆Right there in the oratory, let him be stripped of the clothes in which he is dressed and put on the monastery’s clothes. ₂₇Let the clothing he removed be put in the wardrobe for safekeeping, ₂₈so that if ever he gives in to the Devil’s urging that he should leave the monastery, God forbid, then let him be thrown out, stripped of the monastery’s clothes. ₂₉However, he should not get back the petition that the abbot took from the altar, which should be kept in the monastery.

Quod autem dicit: Res si quas habet aut eroget prius pauperibus aut facta solemniter donatione conferat monasterio, nihil sibi reservans ex omnibus, quippe qui ex illo die nec proprii corporis potestatem se habiturum sciat; mox ergo in oratorio exuatur rebus propriis, quibus vestitus est, et induatur rebus monasterii - illic subjungendum est: suscipiendus autem in oratorio coram omnibus promittat de stabilitate sua et reliq.

The words If he has any property, he should either distribute it to the poor beforehand or, having made a solemn donation, give it to the monastery, keeping none of it whatsoever for himself, since indeed he knows that from that day forward, he will not even have control over his own body. Right there in the oratory, let him be stripped of the clothes in which he is dressed and put on the monastery’s clothes have to be understand in the context of the one to be received in the oratory before everyone he must promise concerning his stability etc.

Novitius non debet rem suam vendere nec donare ante unum annum i. e. antequam fiat monachus. Ideo enim dicit illud, vestimentum reservari, ut postmodum illi detur propter turpitudinem, etiam si purpureum vestimentum adduxerit. Quod enim dicit reservanda, tam diu debet reservari, donec potest servari; post vero, si non habuerit illud vestimentum, debet pro illo simile dari.

A novice may not sell his property or give it away before the completion of one year, that is, before he has been made a monk. Therefore (Benedict) speaks about keeping the vestment, so that it may be given to him afterwards because of his turpitude – even if he came in a vestment of purple. When he says keeping, he means keeping it as long as it can be used. But if the community does not have this vestment any more, they need to give him a similar one instead.

Quod vero dicit, illam suam petitionem non reddi, non [enim] satis claret; forte ideo dicit, non reddi, ut si forte aliquando negaverit habitum monachicum aut forte clericalem, habeatur, quo illi probetur ab episcopo, quia aut in monasterio aut certe sub canone constitutus etiam coacte ab episcopo, postquam exit de monasterio, vivere debet juxta auctoritatem Nicaeni canonis.

But when (Benedict) says that is petition is not to be returned, he is not entirely clear. Perhaps he says that it is not to be returned in the case he lays down the monastic habit or assumes a priestly habit, which must have the bishop's support. For when he has been placed in a monastery or under canon law enforced by the bishop, he must live according to the authority of the canon of Nicaea after he leaves the monastery.

Quod vero dicit non liceat ei egredi de monasterio, non dicit de illo, si pro obedientia exierit, vel de illo, si pro melioratione exierit, aut certe, si in illo monasterio regulae non est rectitudo, sed de illo dicit, si nolens obedire regulae exierit, tunc non debet exire. Nam si aut in eremum aut in aliud monasterium ierit causa meliorationis, tunc magis regulae se subjicit.

But when (Benedict) says He should not be allowed to leave the monastery, it does not apply to one who leaves it out of obedience or to better himself or certain if the Rule is not followed correctly in his monastery. Rather it applies to one who leaves because he does not want to follow the Rule. In that case he may not leave. But if he becomes a hermit or goes to another monastery in order to better himself, he submits himself to the Rule even more.

Sciendum est enim, quia tres sunt causae, pro quibus potest monachus rationabiliter de monasterio exire, i. e. pro melioratione, pro [page 544] salvatione atque obedientia.

One needs to know that there are three reasons that justify a monk leaving the monastery: to improve himself, to [page 544] save his soul or out of obedience.

Pro melioratione vero, ut, licet bene vivat in monasterio, tamen quia in aliis locis et plus studiosius ordo regularis servatur et custoditur, currit ad eundem locum, quatenus et ipse in eodem loco melius vivat, quam in suo, sicut leguntur sancti patres fecisse, veluti illi, qui de monasterio, quod erat in Bethlehem, exeuntes perrexerunt ad monasteria, quae erant in Aegypto, quae melius et studiosius vivebant; et ceteri alii multi similiter fecerunt.

Concerning improvement: although someone might live well in a monastery, nevertheless, because at other places the regular order is kept and followed more zealously, he runs to that very place in order that he too might live better there than in his own (monastery). One reads that the Holy Fathers did so, like those, for example, who were in Bethlehem and left seeking monasteries in Egypt, where they lived better and more zealously. And there are many others who did likewise.

Pro salvatione autem exeunt, veluti si est ipse locus malus et inibi regula non custoditur, et ideo possunt de hoc monasterio exire causa salvationis animae suae, ad illum locum, ubi diligentius regularis ordo custoditur, quatenus inibi salventur.

They leave for their salvation as if the place itself is evil and the Rule is not followed there. Therefore they are allowed to leave this monastery, for the sake of the salvation of their soul, for such a place where the regular order is followed more carefully, so that they are saved there.

Ubi notandum est, quia si ille pro melioratione possunt exire et ad meliorem vitam pergere, cum possent in suis locis utcunque salvari, multo magis possunt isti, qui timent periculum animae suae in locis pessimis, quia non possunt ibi salvari, pergere ad ea loca, ubi salvari possunt. Tertio vero modo possunt etiam exire de monasterio causa obedientiae et ire, quo mittuntur.

Here it needs to be noted that if they can leave for the sake of improvement and move to a better life, even if they can be saved in one way or another at their own place, how much more can those who fear that their soul is in danger at the most evil places, because they cannot be saved there, go to places where they can be saved. The third reason to be allowed to leave the monastery is if they leave out of obedience and go where they are sent.

Hoc notandum, quia si venerit aliquis ad monasterium ad abbatem rogandum, et rogaverit abbatem, ut sinat illum intrare in monasterium, ille abbas non debet illi assensum praebere cito, ne videatur facilis ingressus; sed debet illi dicere: 'Frater! non potes observare hoc, quod petis; melius est tibi in saeculo esse, quam huc venire et promittere ea, quae non potes observare. Forte tu fuisti malus in saeculo, nunc vis te et alios perdere.’

Note that if someone comes to the monastery in order to approach the abbot and he asks him to be allowed to enter the monastery, the abbot may not give assent quickly, lest it seems to be easy entry. (The abbot) needs to say to him: ‘Brother! You cannot fulfill this what you ask for. It is better for you to remain in the world than to come here and to promise what you cannot fulfill. Maybe you have been evil in the world and now you want to destroy yourself and others.’

Verum debet unus e fratribus dicere illi semotim: ‘Frater! nostra regula dicit, ut te non recipiat noster abbas cito, sed si perseveraveris pulsando, faciet tibi, sicut tu postulas,’ quia regula dicit non facilis tribuatur ingressus; ideo tibi noster abbas non dixit venire. Sed tu veni ad portam monasterii et nos tibi exhibeamus aliquod adjutorium et supplementum,¹⁰ usquequo iterum loquaris cum illo.'

But one of the brothers needs to take him aside and say to him: ‘Brother! Our Rule prohibits our abbot from giving you easy access, but if you persevere in knocking (at our door) he will do for you what you want, because the Rule says that entry is not to be granted easily. Therefore our abbot has not told you to come. But come to the gate of the monastery and we provide you with some help and support until you talk to him again.’

Notandum est, quia bene dixit aptus sit ad lucrandas animas, quia sicut ille, [page 545] qui opus vult agere aut debet, si nescierit, magis damnum facit, ita et ille, si aptus non fuerit, magis frangit illum hominem, quam ad perfectionem ducat.

Note that (Benedict) correctly said he should be suited to win souls, because just as someone [page 545] incapable of doing the work he wants or needs to do instead causes harm, someone who is not suited breaks the person rather than leading him to perfection.

Sciendum est enim, quia sunt nonnulli minus intelligentes, qui aliis suadent ad monasterium venire pro zelo Dei. Isti tales minus intelligunt hoc, quod in Canticis Canticorum dicitur: Adjuro vos, filiae Jerusalem, per capreas cervosque camporum, ne suscitetis [Ct 2:7] et reliqua. Isti tales assumunt hoc, quod dicitur: Qui audit, dicat: Veni. Non est ita intelligendum: Qui audit, dicat: Veni, [Apc 22:17] ut debeamus suadere cuiquam venire in monasterium, cum, si hoc facimus, contra regulam facimus, quia regula illum dicit probari et pene rejici, et tu adducis ad monasterium illum hominem? Nam: Qui audit, dicat: Veni, intelligitur isto modo, i. e. qui intelligit de dulcedine patriae, nunciet illam aliis.

Be aware that there are some not-so-smart people who urge others to come to the monastery out of ardor for God. They do not really understand what is said in the Song of Songs: I charge you, daughters of Jerusalem, by the roes and the hinds of the field, that you stir not up etc. [Ct 2:7] What they have in mind is Who hears, let him say: Come! [Apc 22:17]. Who hears let him say: Come! does not mean that we should urge everyone to come to the monastery. If we do this, we act against the Rule, because the Rule says to test him and nearly to refuse him. And you lure this person into the monastery? Who hears, let him say: Come! needs to be understood in the following way: Who knows about the sweetness of the homeland, let him tell others about it.

De hac vero sententia, qua dicit: Adjuro vos, filiae Jerusalem, per cupreas cervosque camporum, ne suscitetis [Ct 2:7] et reliq. docet etiam Beda (?) hoc modo dicens, ait enim: Adjuro vos, filiae Jerusalem, per capreas cervosque camporum, ne suscitetis neque evigilare faciatis dilectam, quoad usque ipsa velit: [Ct 2:7]

About this sentence, which says: I charge you, daughters of Jerusalem, by the roes and the hinds of the field, that you stir not up etc. [Ct 2:7] Bede says the following: I charge you, daughters of Jerusalem, by the roes and the hinds of the field, that you stir not up nor awaken my love until she pleases. [Ct 2:7]

Filias Jerusalem sanctas et pacificas doctorum animas dicit, quas per munda et velocia animalia, quae ruminare non desinunt et in campis sanctarum scripturarum aluntur, conjurat, ne suscitare faciant dilectam, donec ipsa velit. Quod Paulum apostolum fecisse cognoscimus, cum virginibus de conservanda sanctimonia non praeceptum, sed concilium dedit. [cf. 1 Cor 7:25] Et in evangelio diviti dicitur: Si vis perfectus esse, vade, vende omnia, quae habes, et da pauperibus. [Mt 19:21]

He calls the holy and peace-bringing souls of learned men ‘daughters of Jerusalem’. He adjures them through (the image of) to the pure and swift animals that do not stop to chew and feed themselves in the fields of the Holy Scriptures, not to stir up the beloved til she please. We know what the Apostle Paul did, when he did not instruct the virgins how to preserve their state of holiness, but (simply) advised them. [cf. 1 Cor 7:25] And it is said to the rich man in the Gospel: If you want to be perfect, go, sell everything that you possess and give it to the poor. [Mt 19:21]

Et in alio loco spadones laudantur, qui se ipsos castraverunt propter regnum coelorum. Et statim adjicitur: Qui potest capere, capiat. Et iterum Apostolus, dum ad continentiam fideles hortatur: sed hoc ad utilitatem vestram dico, non ut laqueum vobis injiciam, sed ad id, quod honestum est et facultatem praebeat sine, impedimento Dominum obsecrandi. [cf. 1 Cor 7:35]

And at another place the eunuchs are praised, who have castrated themselves for the Heavenly Kingdom [cf. Mt 19:21]. And immediately he adds: The one who can accept this should accept it. [Mt 19:12]. Furthermore, when the Apostle admonishes faithful to moderation (he says): ‘I am saying this for your own good, not in order that I throw a net over you, but for what is honest and gives the ability to worship the Lord without hindrance.’ [1 Cor 7:35]

Et rursum ad Philemonem: Sine consilio autem tuo nihil volui facere, uti ne velut ex necessitate bonum tuum esset, sed voluntarium. Tunc etenim dilecta, quoadusque velit, nullo modo suscitatur, [page 546] quando sanctorum vota voluntate Domino offerantur. [Justus Urgellensis, In Cantica Canticorum Salomonis explicatio mystica, c. 2.33, PL 67, col. 970C-971A]

And, again, to Philemon: ‘But I did not want to do anything without your advice, so that any good you do will be spontaneous and not forced’. [Phlm 1:14] Thus the beloved should by no means be awakened until she pleases, [page 546] when the gifts of the saints are offered to the Lord of their own will. [Justus of Urgell, In Cantica Canticorum Salomonis explicatio mystica, c. 2.33]

Item: Adjuro vos, filiae Jerusalem, per capreas cervosque etc. Hanc sententiam jam in senioribus constitutam, in quantum Deus adjuvit, adhibitis testimoniis pertractasse meminimus. Sed idcirco iterum in hoc libro arbitror repetitam, ne quisquam doctorum vel muneribus sollicitet, nec minis deterreat credituros; sed tantum quae sancta sunt, praedicet et voluntarie ad fidem vel religionem credituros sive convertendos adducat. [Justus Urgellensis, In Cantica Canticorum Salomonis explicatio mystica, c. 2.61, PL67, col. 947D]

Likewise: I charge you, daughters of Jerusalem, by the roes and the hinds etc. He placed this sentence already above and we remember that we have explained it with other examples inasmuch as God has helped us. But I think that in this book this has been repeated lest any learned men either distresses those who should believe with obligations or threatens them with menaces, but so that he preaches only what is holy and leads those who must believe or those who must be converted voluntarily to faith or religion. [Justus of Urgell, In Cantica Canticorum Salomonis explicatio mystica, c. 2.61]⁵

De hac re etiam B. Gregorius docet hoc modo dicens: Non ergo, fratres, audemus vobis dicere, ut omnia relinquatis, et tamen, si vultis, omnia etiam retinendo relinquitis, si sic temporalia geritis, ut tamen tota mente ad aeterna tendatis. [Gregory the Great, Homilia in evangelia 36, c. 11, CCSL 141, p. 343]

On this matter Blessed Gregory teaches in these words: My friends, I do not dare to tell you to abandon everything, but if you wish to do so, you can abandon all things even while holding on to them, by attending to your temporal affairs in such a way as to tend wholeheartedly toward what is eternal. [Gregory the Great, Homilia in Evangelia 36, c. 11, transl. David Hurst, Gregory the Great, Forty Gospel Homilies (Kalamazoo: Cistercian Publications 1990), p. 323]

Item Gregorius: Relinquat ergo omnia, qui potest; qui autem relinquere omnia non potest, cum adhuc rex longe est, legationem mittat; lacrimarum, eleemosynarum, hostiarum munera offerat. Vult enim placari precibus, qui scit, quia portari non possit iratus. [Gregory the Great, Homilia in Evangelia 37, c. 10, CCSL 141, p. 358]

From the same Gregory: Let one who can do so abandon everything, but let one who cannot do this while the king is some distance away send a delegation: let him offers the gifts of tears, almsgiving, and sacrifices. The one who knows that we cannot bear his wrath wants to be appeased by our prayers. [Gregory the Great, Homilia in Evangelia 37, c. 10, transl. David Hurst, Gregory the Great, Forty Gospel Homilies (Kalamazoo: Cistercian Publications 1990), p. 336-337 (with small revision)]

INCIPIT ORDO, QUALITER DEBET AGERE NOVITIUS, QUANDO REGULAM PROMITTIT

HERE BEGING THE PROCEDURE FOR HOW A NOVICE HAS TO ACT WHEN HE PROFESSES THE RULE

Inprimis cum venit in oratorium, debet promittere coram omnibus his verbis: ‘Ego ille promitto de stabilitate mea et conversione morum meorum et obedientia secundum regulam S. Benedicti coram Deo et angelis ejus’. Et cum hoc dixerit promittens, tunc debet facere petitionem, i. e. aut tunc debet scribere ipsam petitionem, aut si scripta fuerit ipsa petitio, tunc ibi in praesentia debet scribäere aliquid ibi, hoc est nomen suum, aut si non sapit scribere, tunc in praesentia fratrum ibi debet facere signum crucis.

First, when he comes into the oratory he needs to promise in front of everyone these words: ‘I promise my stability and the conversion of my ways and life and obedience according to the Rule of St. Benedict before God and his angels.’ And when he has given this promise, he needs to make the petition. Either he needs to write down this petition now, or, if it is already written down, he needs to write something on it publicly, that is, his name, or, if he cannot write, he needs to put the sign of a cross on it in the presence of the brothers.

Deinde cum hoc fecerit, tunc debet ipsam petitionem manu sua ponere super altare;¹¹ deinde cum eam posuerit super altare, statim debet inclinato capite dicere istum versum tertio, i. e.: Suscipe me, Domine, secundum eloquium tuum, et vivam, et ne confundas me ab exspectatione mea. [Ps 118:116] Et cum [page 547] dixerint fratres ipsum versum, debent etiam subjungere: ‘Gloria Patri et Filio et Spiritui Sancto’, et reliqua.

After having done this, he needs to place this petition on the altar with his own hand and next, having placed it on the altar, he needs to say this verse three times with bowed head: Receive me, Lord, according to your word, and I shall live, and do not confound me in my hope. [Ps 118:116]. And after [page 547] the brothers say this verse, they should add: ‘Glory to the Father and to the Son and the Holy Spirit’ and so forth.

Deinde cum hoc dixerint, tunc debet ille novitius ponere genua in terram et salutare omnes fratres volvendo se in gyro, ut omnes orent pro eo. Deinde cum salutaverit omnes fratres, sicut dixi, tunc debet se ipse novitius prosternere et prostratus jacere ante altare in terra, et omnes fratres debent ponere genua in terra, et sic genibus flexis cantare pro illo quinque psalmos ad illud opus pertinentes, i. e.: Levavi oculos meos in montes; Ad te levavi oculos meos, qui habitas in coelis; Nisi quia Dominus erat in nobis, et De profundis atque Miserere mei Deus cum Gloria. Omnes debent cantare et tribus vicibus dicere Kyrie eleyson.

When they have said this, the novice needs to kneel on the ground and greet all brothers while turning himself in a circle so that they all pray for him. After having greeted all the brothers, as I said, the novice needs to prostrate himself and lay down on the ground in front of the altar and all brothers should kneel on the ground and, while kneeling, sing for him the five Psalms pertaining to this service, that is I have lifted up my eyes to the mountains [Ps 121]; I have lifted my eyes to you, who lives in the heavens [Ps 122]; If it had not been the Lord who was with us [Ps 123]; From the depths [Ps 129]; and Have mercy upon me, O God [Ps 50] with Gloria.

Deinde cantatis his quinque psalmis, tunc debet aut abbas, aut si non vult abbas, tunc presbyter debet dicere Pater noster, deinde: Et ne nos inducas in tentationem, atque capitula debet dicere ad ipsum opus¹² pertinentia, i. e. Salvum fac servum tuum; Convertere, Domine, usque quo; Dominus custodiat te ab omni malo; Dominus custodiat introitum tuum et exitum tuum, ex hoc nunc et usque in saeculum; Dominus vobiscum et orationem ad ipsum opus pertinentem.

All need to sing and say Kyrie eleyson three times. After they have sung these five Psalms, either the abbot or, if he does not want to, a priest should say Our father, followed by do not lead us into temptation and say those verses pertaining to this service: Rescue your servant [Ps 85:2]; Turn, Lord, until [Ps 89:13]; May the Lord protect you from all evil [Ps 120:7]; May the Lord protect your way in and out henceforth and forever [Ps 120:8; The Lord be with you and the prayer belonging to this service.

Deinde cum haec omnia fuerint facta, tunc debent se erigere omnes atque novitius, et erecto novitio tunc debet abbas induere caput novitii cum melota, et post haec debet ille novitius omnes fratres osculari et usque tertium diem coopertum caput habere. In die tertio debet offerre¹³ et communicare, et sic abbas debet caput novitii discooperire ante altare.

When all his has been done everyone and the novice should rise and when the novice has risen the abbot needs to cloth the head of the novice with a melota (a cowl). Then the novice should kiss all the brothers and keep his head covered until the third day. On the third day he should bring the offering and take communion and then the abbot should unveil the head of the novice before the altar.