The Text of the Rule

8/13/2019 The Text of the Rule

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The text of the rule

The exact time and place at which St. Benedict wrote his Rule arenot known, nor can it be determined whether the Rule, as we nowpossess it, was composed as a single whole or whether it gradually took

shape in response to the needs of hismonks.Somewhere about 530however, may be taken as a likely date, andMonte Cassinoas a moreprobable place thanSubiaco,for the Rule certainly reflects St.Benedict's matured monastic and spiritual wisdom. The earliestchronicler says that whenMonte Cassinowas destroyed bythe Lombards in 581, themonksfled toRome,carrying with them,among other treasures, a copy of the Rule "which the holy Father hadcomposed"; and in the middle of the eighth century there was inthepope'slibrarya copy believed to be St. Benedict's autograph. It hasbeen assumed by many scholars that this was the copy brought

fromMonte Cassino;but though this is likely enough, it is notacertainty.Be that as it may, thismanuscriptof the Rule was presentedby Pope Zachary toMonte Cassinoin the middle of the eighth century, ashort time after the restoration of thatmonastery.Charlemagnefound itthere when he visitedMonte Cassinotowards the end of the century,and at his request a most careful transcript of it was made for him, asan exemplar of the text to be disseminated throughoutthemonasteriesof his empire. Several copies of the Rule were madefrom it, one of which survives to this day; for there can be nodoubtthatthe present Codex914 of the St. Gall Library was copied directlyfromCharlemagne'scopy for theAbbeyofReichenau.An exact

diplomatic reprint (not in facsimile) of this codex was published atMonteCassinoin 1900, so that the text of thismanuscript,certainly thebest individual text of the Rule in existence, can be studied withoutdifficulty. Various othermanuscriptsgo backtoCharlemagne'smanuscript,or to its original atMonte Cassino,whichwas destroyed by fire in 896, and thus the text of the so-calledautograph may be restored by approved critical methods with quiteunusualcertainty,and could we be certain that it really was theautograph, there would be no more to say.

But as already pointed out, it is not quite certain that it was St.Benedict's autograph, and the case is complicated by the circumstancethat there is in the field another type of text, represented by the oldestknownmanuscript,the Oxford Hattonmanuscript42, and by other veryearly authorities, which certainly was the text most widely diffused inthe seventh and eighth centuries. Whether this text was St.Benedict's first recension and the "autograph" his later revision, orwhether the former is but a corrupted form of the latter, is a question
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which is still under debate, though the majority of critics lean towardsthe second alternative. In either case, however, the text of the"autograph" is the one to be adopted. Themanuscripts,from the tenthcentury onwards, and the ordinary printed editions, give mixed texts,made up out of the two earliest types. Thus the text in current use

is critically a bad one, but very few of the readings makeanysubstantial difference.

The Rule was written in the Lingua Vulgarisor Low Latin vernacular ofthe time, and contains much syntax and orthography not inconformance with the classical models. There is as yet no edition of theRule that satisfies the requirements of modern criticism, though one isin process of preparation for theVienna"Corpus"of Latin Ecclesiastical writers. A sufficiently good manual edition waspublished byDom Edmund Schmidt. of Metten, atRatisbonin 1892,presenting in substance the text of St. Gallmanuscript,withthe Low Latin element eliminated.

The number of commentators on the rule is legion.Calmetgives a list ofover a hundred and thirty such writers, andZiegelbauergives a similarlist. The earliest commentary, in point of date, is that which has beenvariously ascribed to Paul Warnefrid (amonkofMonte Cassinoabout780-799), Hildemar, Ruthard of Hirsau, and others. Hildemar,a Gallicmonk,brought toItalyby Angelbert,ArchbishopofMilan,reformed themonasteryofSts. Faustinus and JovitaatBresciaand diedin 840. Martne, who considered this commentary to be the best ever

produced, maintained that Hildemar was its real author, butmodern critics attribute it to Paul Warnefrid. Amongstothercommentators the following deserve mention:St. Hildegard(d.1178), the foundress and firstAbbessof MountSt. Rupert,near Bingen on the Rhine, who held that St. Benedict's prohibition offlesh-meat did not include that of birds; Bernard,AbbotofMonteCassino,formerly ofLrins and afterwards aCardinal(d.1282); Turrecremata (Torquemada)aDominican(1468);Trithemius,Abbotof Sponheim(1516); Perez,ArchbishopofTarragonaand Superior-General of thecongregationof Valladolid; Haeften, Prior of Afflighem (1648); Stengel,AbbotofAnhausen (1663); Mge (1691)and Martne (1739)Maurists;Calmet,Abbotof Senones (1757);andMabillon(1707), who discusses at length several portions of theRule in his Prefaces to the different volumes of the "Acta SanctorumO.S.B."
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by austerities so as to make it unfit for work, was a misconception ofthe Scriptural precept ofpenance andmortification.Hisideaofthe monastic life was the result of the contact of primitiveideas,as existing inEgyptand the East, withEuropeanculture and modes ofthought.

Monasticism came into WesternEuropefromEgypt.InItaly,as alsoinGaul,it was chiefly Antonian in character, though both the rules ofSt.Basil andSt. Pachomiuswere translated into Latin and doubtless madetheir influence felt. As far as weknow,eachmonasteryhad practicallyits own rule, and we have examples of thisirresponsible form of monastic life in

the community

St. Benedict was called from his cave to govern, and in the Gyrovagiand Sarabitaewhomhe mentions in terms of condemnation in the first chapter of his Rule. Aproofthat the

pervading spirit of Italian monachism wasEgyptianlies in the fact that when St.Benedict determined to forsake the world and become amonk,he adopted, almost as a

matter of course, the life of a solitary in a cave. His familiarity with the rules and otherdocuments bearing upon the life of theEgyptianmonksis shown by his legislating for the

daily reading of the "Conferences" of Cassian, and by his recommendation (c. 73) of the

"Institutes" and "Lives" of the Fathers and theRule of St. Basil.

When, therefore, St. Benedict came to write his own Rule forthemonasterieshe had founded, he embodied in it the result of his ownmature experience and observation. He had himself lived the life of asolitary after the most extremeEgyptianpattern, and in his firstcommunities he had nodoubtthoroughly tested theprevailing type of monastic rule. Being fully cognizant, therefore, of theunsuitability of much in theEgyptiansystems to the times andcircumstances in which he lived, he now struck out on a new line, andinstead of attempting to revivify the old forms of asceticism, heconsolidated the cenobitical life, emphasized thefamilyspirit, anddiscouraged all private venture in austerities. His Rule thus consists of acarefully considered combination of old and newideas; rivalry inausterity was eliminated, and there was to be henceforth a sinking ofthe individual in the community. In adapting a

system essentially Eastern, toWestern conditions, St. Benedict gave itcoherence, stability, and organization, and the verdict of history isunanimous in applauding the results of such adaptation.

Analysis of the rule

Of the seventy-three chapters comprising the Rule, nine treat ofthedutiesof theabbot,thirteen regulate the worship ofGod, twenty-
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nine are concerned withdisciplineand the penal code, ten refer to theinternal administration of themonastery, and the remaining twelveconsist of miscellaneous regulations.

The Rule opens with a prologue or hortatory preface, in which St.

Benedict sets forth the main principles of thereligious life,viz.: therenunciation of one's own will and the taking up of arms under thebanner ofChrist.He proposes to establish a "school" in which thescienceof salvationshall be taught, so that by persevering in themonasterytilldeath hisdisciplesmay "deserve to become partakers ofChrist'skingdom".

In Chapter 1 are defined the four principle kinds ofmonks:(1)Cenobites, those living in amonasteryunder anabbot;(2)Anchorites,orhermits,living a solitary life after long probationin themonastery;(3)Sarabites,living by twos and threestogether, without any fixed rule or lawfully constituted superior;and (4) Gyrovagi, aspeciesofmonasticvagrants, whose livesspent in wandering from onemonasteryto another, only served tobring discredit on themonasticprofession. It is for the first ofthese classes, as the most stable kind, that the Rule is written.

Chapter 2 describes thenecessaryqualifications of anabbotandforbids him to make distinction ofpersonsin themonasteryexceptfor particular merit, warning him at the same time that he will beanswerable for thesalvationof thesoulscommitted to his care.

Chapter 3 ordains the calling of the brethren to council upon allaffairs of importance to the community.

Chapter 4 summarizes thedutiesof theChristianlife underseventy-two precepts,which are called "instruments of goodworks" and are mainlyScripturaleither in letter or in spirit.

Chapter 5 prescribes prompt, cheerful, and absolute obedience tothe superior in all things lawful, which obedience is called the firstdegree ofhumility.

Chapter 6 deals withsilence,recommending moderation in the useof speech, but by no means prohibiting profitableornecessaryconversation.

Chapter 7 treats ofhumility,whichvirtueis divided into twelvedegrees or steps in the ladder that leads toheaven.They are: (1)fear ofGod;(2) repression of self-will; (3) submission ofthe will to superiors; (4) obedience in hard and difficult matters;(5)confession of faults; (6) acknowledgment of one's ownworthlessness; (7) preference of others to self; (8) avoidance ofsingularity; (9) speaking only in due season; (10) stifling of
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unseemly laughter; (11) repression ofpride; (12)exteriorhumility.

Chapters 9-19 are occupied with the regulation of theDivineOffice,the opus Deito which "nothing is to be preferred",orCanonical Hours,seven of the day and one of the night.

Detailed arrangements are made as to the number of Psalms, etc.,to be recited in winter and summer, on Sundays, weekdays, HolyDays, and at other times.

Chapter 19 emphasizes the reverence due to thepresence of God. Chapter 20 directs thatprayerin common be short. Chapter 21 provides for the appointment ofdeansover every

tenmonks,and prescribes the manner in which they are to bechosen.

Chapter 22 regulates all matters relating to the dormitory, as, forexample, that eachmonkis to have a separate bed and is to sleepin his habit, so as to be ready to rise without delay, and that alight shall burn in the dormitory throughout the night.

Chapter 23-30 deal with offences against the Rule and agraduated scale of penalties is provided: first, private admonition;next, public reproof; then separation from the brethren at mealsand elsewhere; then scourging; and finally expulsion; though thislast is not to be resorted to until every effort to reclaim theoffender has failed. And even in this last case, the outcast must bereceived again, should he so desire, but after the third expulsionall return is finally barred.

Chapter 31 and 32 order the appointment of a cellarer and otherofficials, to take charge of the various goods of themonastery,which are to be treated with as much care astheconsecratedvessels of the altar.

Chapter 33 forbids the private possession of anything without theleave of theabbot,who is, however, bound to supply allnecessaries.

Chapter 34 prescribes a just distribution of such things. Chapter 35 arranges for the service in the kitchen by allmonksin

turn. Chapter 36 and 37 order due care for the sick, the old, and the

young. They are to have certaindispensationsfrom the strict Rule,chiefly in the matter of food.

Chapter 38 prescribes reading aloud during meals, whichdutyisto be performed by such of the brethren, week by week, as can doso with edification to the rest. Signs are to be used for whatevermay be wanted at meals, so that no voice shall interrupt that ofthe reader. The reader is to have his meal with the servers after
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the rest have finished, but he is allowed a little food beforehand inorder to lessen the fatigue of reading.

Chapter 39 and 40 regulate the quantity and quality of the food.Two meals a day are allowed and two dishes of cooked food ateach. A pound of bread also and a hemina (probably about half a

pint) of wine for eachmonk.Flesh-meat is prohibited except forthe sick and the weak, and it is always within theabbot'spower toincrease the daily allowance when he sees fit.

Chapter 41 prescribes the hours of the meals, which are to varyaccording to the time of year.

Chapter 42 enjoins the reading of the "Conferences" of Cassian orsome other edifying book in the evening beforeComplineandorders that afterComplinethe strictestsilenceshall be observeduntil the following morning.

Chapters 43-46 relate to minor faults, such as coming latetoprayeror meals, and impose various penalties for suchtransgressions.

Chapter 47 enjoins on theabbotthedutyof calling the brethren tothe "world ofGod" in choir, and of appointing those who aretochantor read.

Chapter 48 emphasizes the importance of manual labour andarrangestimeto be devoted to it daily. This varies according tothe season, but is apparently never less than about five hours aday. The times at which the lesser of the "day-hours"(Prime,Terce,Sext,andNone) are to be recited control the hoursof labour somewhat, and theabbotis instructed not only to see

that all work, but also that the employments of each are suited totheir respective capacities.

Chapter 49 treats of the observance ofLent,and recommendssomevoluntaryself-denial for that season, withtheabbot'ssanction.

Chapters 50 and 51 contain rules formonkswho are working inthe fields or traveling. They are directed to join in spirit, as far aspossible, with their brethren in themonasteryat the regular hoursofprayers.

Chapter 52 commands that theoratorybe used for purposes ofdevotion only.

Chapter 53 is concerned with the treatment of guests, who are tobe received "asChristHimself". ThisBenedictinehospitalityis afeature which has in all ages been characteristic of the order. Theguests are to be met with due courtesy by theabbotor hisdeputy, and during their stay they are to be under the specialprotection of amonkappointed for the purpose, but they are not
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to associate with the rest of the community except by specialpermission.

Chapter 54 forbids themonksto receive letters or gifts withouttheabbot'sleave.

Chapter 55 regulates the clothing of themonks.It is to besufficient in both quantity and quality and to be suited to theclimate and locality, according to the discretion of theabbot,butat the same time it must be as plain and cheap as is consistentwith due economy. Eachmonkis to have a change of garments, toallow for washing, and when traveling shall be supplied withclothes of rather better quality. The old habits are to be put asidefor thepoor.

Chapter 56 directs that theabbotshall take his meals with theguests.

Chapter 57 enjoinshumilityon the craftsmen of themonastery,and if their work is for sale, it shall be rather below than above thecurrent trade price.

Chapter 58 lays down rules for the admission of new members,which is not to be made too easy. These matters have since beenregulated by theChurch,but in the main St. Benedict's outline isadhered to. Thepostulantfirst spends a short time as a guest;then he is admitted to thenovitiate,where under the care of anovice-master, hisvocationis severely tested; during this time heis always free to depart. If after twelve month' probation, he stillpersevere, he may be admitted to thevowsofStability,Conversion of Life,andObedience,by which he binds

himself for life to themonasteryof his profession. Chapter 59 allows the admission of boys to themonasteryunder

certain conditions. Chapter 60 regulates the position ofpriestswho may desire to join

the community. They are charged with setting an exampleofhumilityto all, and can only exercise theirpriestlyfunctions bypermission of theabbot.

Chapter 61 provides for the reception of strangemonksas guests,and for their admission if desirous of joining the community.

Chapter 62 lays down that precedence in the community shall bedetermined by thedateof admission, merit of life, or theappointment of theabbot.

Chapter 64 orders that theabbotbe elected by hismonksand thathe be chosen for his charity,zeal,and discretion.

Chapter 65 allows the appointment of aprovost,orprior,if needbe, but warns such a one that he is to be entirely subject totheabbotand may be admonished,deposed,or expelled formisconduct.
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Chapter 66 provides for the appointment of aporter,andrecommends that eachmonasteryshould be, if possible, self-contained, so as to avoid the need of intercourse with the outerworld.

Chapter 67 gives instruction as to the behavior of amonkwho issent on a journey.

Chapter 68 orders that all shall cheerfully attempt to do whateveris commanded them, however hard it may seem.

Chapter 69 forbids themonksto defend one another. Chapter 70 prohibits them from striking one another. Chapter 71 encourages the brethren to beobedientnot only to

theabbotand his officials, but also to one another. Chapter 72 is a brief exhortation tozealand fraternal charity Chapter 73 is an epilogue declaring that this Rule is not offered as

an ideal of perfection, but merely as a means towards godlinessand is intended chiefly for beginners in the spiritual life.

Characteristics of the Rule

In considering the leading characteristics of this Holy Rule, the first thatmust strike the reader is its wonderful discretion and moderation, itsextreme reasonableness, and its keen insight into the capabilities as wellas the weaknesses ofhumannature.Here are no excesses, noextraordinary asceticism, no narrow-mindedness, but rather a series ofsober regulations based on sound common-sense. We seethesequalities displayed in the deliberate elimination of austerities and

in the concessions made with regard to what themonksofEgyptwouldhave looked upon as luxuries. A few comparisons between the customsof these latter and the prescriptions of St. Benedict's Rule willserve tobring out more clearly the extent of his changes in this direction.

With regard to food, theEgyptianascetics reduced it to a minimum,many of them eating only twice or thrice a week,whilst Cassiandescribes a meal consisting of parched vetcheswith salt and oil, three olives, two prunes, and a fig, as a "sumptuousrepast" (Coll. vii, 1).St. Benedict, on the other hand, though he restrictsthe use of flesh-meat to the sick, orders a pound of bread daily and twodishes of cooked food at each meal, of which there were two in summerand one in winter. And he concedes also an allowance of wine, thoughadmitting that it should not properly be the drink ofmonks(Chapter40). As to clothing, St. Benedict's provision that habits were to fit, to besufficiently warm, and not too old, was in great contrast tothe poverty of theEgyptianmonks,whose clothes, Abbot Pambo laiddown, should be so poor that if left on the road no one would
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be tempted to take them (Apophthegmata, in P.G. LXV, 369). Inthe matter of sleep, whereas the solitaries ofEgyptregarded diminutionas one of their most valued forms of austerity, St. Benedict orderedfrom six to eight hours of unbroken sleep a day, with the addition of asiesta in summer. TheEgyptianmonks,moreover, often slept on the

bare ground, with stones or mats for pillows, and often merely sitting ormerely reclining, as directed in the Pachomian Rule,whilst Abbot Johnwas unable to mention without shame the finding of ablanket in ahermit'scell (Cassian, Coll. xix, 6). St. Benedict, however,allowed not only a blanket but also a coverlet, a mattress, and a pillowto eachmonk.This comparative liberality with regard to the necessariesof life, though plain and meagre perhaps, if tested by modern notions ofcomfort, was far greater than amongst the Italian poor of the sixthcentury or even amongst many of theEuropeanpeasantry at thepresent day. St. Benedict's aim seems to have been to keep the bodiesof hismonksin a healthy condition by means of proper clothing,sufficient food, and ample sleep, so that they might thereby be more fitfor the due performance of theDivine Officeand be freed from allthat distracting rivalry in asceticism which has already been mentioned.There was, however, no desire to lower the ideal or to minimize the self-sacrifice that the adoption of the monastic life entailed, but ratherthe intention of bringing it into line with the altered circumstancesof Western environment, which necessarily differed much from thoseofEgyptand the East. The wisdom and skill with which he did this isevident in every page of the Rule, so much so thatBossuetwas able tocall it "an epitome ofChristianity,a learned and mysterious abridgement

of all the doctrines of the Gospel, all the institutions of theFathers, andall the Counsels of Perfection".

St. Benedict perceived the necessity for a permanent and uniform ruleof government in place of the arbitrary and variable choice of modelsfurnished by the lives and maxims of the Fathers of the Desert. And sowe have the characteristic of collectivism, exhibited in his insistence onthe common life, as opposed to theindividualismof theEgyptianmonks.One of the objects he had in view in writing his Rule was the extirpationof theSarabitesand Gyrovagi, whom he so strongly condemns in hisfirst chapter and of whoseevillives he had probably had painfulexperience during his early days atSubiaco.To further this aim heintroduced thevowof Stability, which becomes the guarantee of successand permanence. It is only another example of thefamilyideathatpervaded the entire Rule, by means of which the members of thecommunity are bound together by afamilytie, and each takes uponhimself theobligationof persevering in hismonasteryuntil death, unlesssent elsewhere by his superiors. It secures to the community as a
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whole, and to every member of itindividually, a share in all the fruitsthat may arise from the labours of eachmonk,and it gives to each ofthem that strength and vitality which necessarily result from being oneof a unitedfamily,all bound in a similar way and all pursuing the sameend. Thus, whatever themonkdoes, he does it not as an

independent individual but as part of a larger organization, and thecommunity itself thus becomes one united whole rather than amere agglomeration of independent members.Thevowof Conversion of Life indicates the personal strivingafterperfection that must be the aim of everyBenedictinemonk.All thelegislation of the Rule, the constant repression of self, the conforming ofone's every action to a definite standard, and the continuance ofthis form of life to the end of one's days, is directed towards "putting offthe old man and putting on the new", and thereby accomplishingthe conversio morumwhich is inseparable from a life-longperseverance in the maxims of the Rule. The practiceof obedience is anecessaryfeature in St. Benedict'sideaof thereligiouslife,if not indeed its very essence. Not only is a special chapter of theRule devoted to it, but it is repeatedly referred to as a guiding principlein thelife of themonk;so essentials it that it is the subject of aspecialvowin every religious institute,Benedictineor otherwise. In St.Benedict's eyes it is one of the positive works to which themonkbindshimself, for he calls it labor obedientiae(Prologue). It is to be cheerful,unquestioning, and prompt; to theabbotchiefly, who is to be obeyed asholding the place ofChrist,and also to all the brethren according to thedictates of fraternal charity, as being "the path that leads toGod"

(Chapter 71). It is likewise extended to hard and even impossiblethings, the latter being at least attempted in allhumility.In connexionwith the question of obedience there is the further question as to thesystem of government embodied in the Rule. The life of the communitycentres round theabbotas the father of thefamily.Much latitude withregard to details is left to "discretion and judgement", but this power, sofar from being absolute or unlimited, is safeguarded bytheobligationlaid upon him of consulting the brethren - either theseniors only or else the entire community - upon all matters affectingtheir welfare. And on the other hand, wherever there seems to be acertain amount of liberty left to themonksthemselves, this, in turn, isprotected against indiscretion by the repeated insistence onthe necessity for theabbot'ssanction and approval.Thevowsof Poverty and Chastity, though not explicitly mentionedby St. Benedict, as in the rules of other orders, are yet implied so clearlyas to form an indisputable and essential part of the life for which helegislates. Thus by means of thevowsand the practice of thevarious virtuesnecessaryto their proper observance, it will be seen
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that St. Benedict's Rule contains not merely a series oflawsregulatingthe external details of monastic life, but also all the principlesof perfection according to the Evangelical Counsels.

With regard to theobligationor binding power of the Rule, we must

distinguish between thestatutesorpreceptsand the counsels. By theformer would be meant thoselawswhich either command or prohibit inan absolute manner, and by the latter those that are merelyrecommendations. It is generally held by commentators thatthepreceptsof the Rule bind only under the penalty of venialsin,andthe counsels not even under that. Really grave transgressions againstthevows,on the other hand, would fall under the category ofmortalsins.It must be remembered, however, that in all these mattersthe principles ofmoral theology,canon law, the decisions of theChurch,and the regulations of the Constitutions of thedifferent congregations must be taken into consideration in judging ofany particular case.

Practical working of the rule

No higher testimony as to the inherent excellencies of the Rule can beadduced than the results it has achieved in WesternEuropeandelsewhere; and no more striking quality is exhibited by it than by itsadaptability to the ever-changing requirements of time and placesinceSt. Benedict's days. Its enduring character is the highest testimonyto its wisdom. For fourteen centuries it has been the guiding light of a

numerousfamilyof religious, men andwomen,and it is a living code atthe present day, just as it was a thousand years ago. Though modifiedand adapted, from time to time, to suit the peculiar necessitiesand conditions of various ages and countries, by reason of its wonderfulelasticity its principles still remain the same, and it has formed thefundamental basis of a great variety of other religious bodies. Ithas merited the encomiums of councils,popes,and commentators, andits vitality is as vigorous at the present time as it was in the agesoffaith.Though it was no part of St. Benedict's design thathis spiritual descendants should make a figure in the world as authors or

statesmen, as preservers ofpaganliterature, as pioneers of civilization,as revivers of agriculture, or as builders of castles andcathedrals,yetcircumstances brought them into all these spheres. His sole ideawasthe moral and spiritual training of his disciples, and yet in carrying thisout he made thecloisteraschoolof useful workers, a real refugeforsociety,and a solid bulwark of theChurch(Dudden, Gregory theGreat, II, ix). The Rule, instead of restricting themonkto oneparticular form of work, makes it possible for him to do almost any kind
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of work, and that in a manner spiritualized and elevated above thelabour of merely secular craftsmen. In this lies one of the secrets of itssuccess.

The results of the fulfilment of thepreceptsof the Rule are abundantly

apparent in history. That of manual labour, for instance, which St.Benedict laid down as absolutely essential for hismonks,producedmany of thearchitecturaltriumphs which are the glory of theChristianworld.Manycathedrals(especially inEngland),abbeys,and churches,scattered up and down the countries of WesternEurope, were the workofBenedictinebuilders and architects. The cultivation of the soil,encouraged by St. Benedict, was another form of labour to which hisfollowers gave themselves without reserve and with conspicuoussuccess, do that many regions have owed much of their agriculturalprosperity to the skillful husbandry of the sons of St. Benedict. Thehours ordered by the Rule to be devoted daily to systematic reading andstudy, have given to the world many of the foremost scholars andwriters, so that the term "Benedictine erudition" has been for longcenturies a byword indicative of the learning and laborious researchfostered in theBenedictinecloister.The regulations regarding thereception andeducationof children, moreover, were the germ fromwhich sprang up a great number offamousmonasticschoolsanduniversitieswhich flourished in theMiddleAges.

It istruethat as communities became rich and consequently less

dependent upon their own labours for support, the primitive fervour forthe Rule diminished, and for this reason charges of corruptionand absolute departure from monastic ideals have been madeagainstmonks.But, although it is impossible to deny that themany reforms that were initiated seem to give colour to this view, itcannot be admitted that theBenedictineInstitute, as a whole, everbecame really degenerate or fell away seriously from the idealestablished by its legislator.Individual failures there certainly were, aswell as mitigations of rule, from time to time, but the loss of fervour inone particularmonasteryno more compromises all theothermonasteriesof the same country than the faults ofone individualmonkreflect necessarily upon the rest of the communityto which he belongs. So, whilst admitting that the rigour of the Rule hasvaried at different times and in different places, we must, on the otherhand, remember that modern historical research has entirely exoneratedthe monastic body as a whole from the charge of a general departurefrom the principles of the Rule and a widespread corruption of eitherideal or practice. Circumstances have often rendered
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mitigationsnecessarybut they have always been introduced as suchand not as new or better interpretations of the Rule itself. The fact thattheBenedictinesstill glory in their Rule, guard it with jealousy, andpoint to it as the exemplar according to which they are endeavouring tomodel their lives, is in itself the strongestproofthat they are still

imbued with its spirit, though recognizing its latitude of application andits adaptability to various conditions.
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The Text of the Rule

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Transcript of The Text of the Rule