聖本篤會規 第 1 章 第 2/4 段

"I made my sin known to thee, and my injustices I did not hide. I said: I will declare against myself my injustices to the Lord; and thou didst forgive the impiety of my heart." The sixth step of humility is when a monk is content with all that is meanest and most extreme, and in all that is enjoined upon him judges himself a bad and unworthy workman, saying to himself with the Prophet: "I was brought to nothing and knew it not; I became as a beast before thee, and I am ever with thee." The seventh step of humility is when one not only pronounces himself with his tongue lower and viler than all, but also believes it with the deepest affection of his heart, humbling himself and saying with the Prophet: "But I am a worm and no man, the reproach of men and the outcast of the people."

"I was exalted, and humbled, and confounded." And again: "It is good for me that thou hast humbled me, that I may learn thy commandments." The eighth step of humility is when a monk does nothing except what the common rule of the monastery or the example of the elders urges. The ninth step of humility is when a monk restrains his tongue from speaking, and, keeping silence, speaks not until he is questioned; for Scripture shows that "in much speaking sin is not avoided," and that "a man full of talk shall not be established on the earth." The tenth step of humility is when one is not ready and prompt to laughter, for it is written: "The fool lifts up his voice in laughter."

The eleventh step of humility is that, when a monk speaks, he speak gently and without laughter, humbly and with gravity, few and reasonable words, and that he be not loud of voice, as it is written: "A wise man is known by few words."

The twelfth step of humility is when a monk shows humility to those who see him, not only in his heart but also in his very body — that is, at the Work of God, in the oratory, in the monastery, in the garden, on the road, in the field, or wherever he sits, walks, or stands — with his head ever bowed and his eyes fixed upon the ground, reckoning himself guilty of his sins at every hour, deeming himself already presented before the dread judgment, ever saying to himself in his heart that which the publican in the Gospel said with eyes fixed upon the ground: "Lord, I am not worthy, I a sinner, to lift up my eyes to heaven." And again with the Prophet: "I am bowed down and humbled exceedingly."

Therefore, when all these steps of humility have been ascended, the monk will soon arrive at that love of God which, being perfect, casts out fear; through which he will begin to keep, without any labor and as it were naturally, out of habit, all those things which before he observed not without dread — no longer from fear of hell, but from love of Christ, and from the very habit of good and from delight in virtues. These things the Lord will deign to manifest by the Holy Spirit in His workman, now cleansed from vices and sins. Chapter 8: On the Divine Office in the Night. In the winter season, that is, from the first of November until Easter, according to reasonable consideration, one must rise at the eighth hour of the night, so that there may be rest for a little more than half the night, and the brothers may rise already digested.

But as for what remains after the Vigils, let it be devoted to meditation by those brothers who have need of anything of the psalter or the lessons. From Easter, however, until the aforesaid first of November, let the hour be so arranged that, the Vigils being celebrated after a very short interval, in which the brothers may go out for the necessities of nature, the Lauds, which are to be celebrated at the break of light, may immediately follow. Chapter 9: How Many Psalms Are to Be Said in the Night Office. In the winter season described above, first of all this verse is to be said three times: "Lord, thou shalt open my lips, and my mouth shall declare thy praise." To this is to be joined the third psalm and the Gloria. After this, the ninety-fourth psalm, to be chanted with an antiphon, or at least sung. Then let the Ambrosian hymn follow, then six psalms with antiphons.

These being said, and a verse having been said, let the abbot give the blessing; and, all being seated on the benches, let three lessons be read in turn by the brothers from the book upon the lectern, between which let three responsories also be chanted. Let two responsories be said without the Gloria; but after the third lesson, let him who chants say the Gloria. And when the cantor begins to say it, let all at once rise from their seats out of honor and reverence for the Holy Trinity. Now let there be read at the Vigils the books of divine authority, both of the Old Testament and of the New, and also the expositions of them which have been made by named and orthodox Catholic Fathers. After these three lessons with their responsories, let the remaining six psalms follow, to be chanted with Alleluia.

After these, let a lesson from the Apostle follow, to be recited by heart, and a verse, and the supplication of the litany, that is, Kyrie eleison. And thus let the night Vigils be ended. Chapter 10: How the Night Praise Is to Be Performed in the Summer Season. From Easter, however, until the first of November, let the whole quantity of psalmody be kept as was said above, except that the lessons are not to be read from the book on account of the shortness of the nights; but in place of those three lessons, let one from the Old Testament be said from memory, which a short responsory shall follow. And let all the rest be carried out as has been said — that is, that never less than the quantity of twelve psalms be said at the night Vigils, excepting the third and ninety-fourth psalms. Chapter 11:

How the Vigils Are to Be Performed on Sundays. On the Lord's day let the brothers rise earlier for the Vigils. In these Vigils let this measure be kept: that is, six psalms being modulated as we arranged above, and a verse, all being seated in order and in their proper places on the benches, let four lessons be read from the book, as we said above, with their responsories. Only in the fourth responsory let the Gloria be said by the chanter; and when he begins it, let all at once rise with reverence. After these lessons let another six psalms follow in order, with antiphons as before, and a verse. After these let four more lessons again be read with their responsories, in the order described above.

After these let three canticles of the Prophets be said, such as the abbot shall have appointed; let these canticles be sung with Alleluia. A verse also being said and the abbot giving the blessing, let four more lessons from the New Testament be read, in the order described above. After the fourth responsory let the abbot begin the hymn "Te Deum laudamus." When this has been said through, let the abbot read a lesson from the Gospel, all standing with honor and fear. When this has been read, let all answer Amen, and let the abbot at once follow with the hymn "Te decet laus"; and, the blessing being given, let them begin Lauds. Let this order of the Vigils be kept on the Lord's day at every season, both in summer and in winter — unless perchance (which God forbid) they rise too late, in which case something of the lessons or responsories must be shortened.

Yet let it be wholly guarded against that this should happen; but if it should occur, let him through whose negligence it came about make worthy satisfaction to God in the oratory. Chapter 12: How the Solemnity of Lauds Is to Be Performed. At Lauds on the Lord's day, let the sixty-sixth psalm be said first, without an antiphon, straight through. After it let the fiftieth be said with Alleluia. After it let the hundred and seventeenth and the sixty-second be said. Then the Benedictions and the Lauds-psalms, a lesson from the Apocalypse said by heart, and a responsory, the Ambrosian hymn, a verse, the canticle from the Gospel, the litany, and it is completed. Chapter 13:

How Lauds Are to Be Performed on Ordinary Days. On ordinary days let the solemnity of Lauds be performed thus: that is, that the sixty-sixth psalm be said without an antiphon, drawn out a little, as on Sunday, so that all may assemble in time for the fiftieth, which is to be said with an antiphon. After it let two other psalms be said according to custom — that is: on Monday the fifth and the thirty-fifth; on Tuesday the forty-second and the fifty-sixth; on Wednesday the sixty-third and the sixty-fourth; on Thursday the eighty-seventh and the eighty-ninth; on Friday the seventy-fifth and the ninety-first;

On Saturdays, however, let Psalm one hundred and forty-two and the canticle from Deuteronomy be said, which is to be divided into two Glorias. On the remaining days let each canticle from the Prophets be said on its proper day, as the Roman Church chants them. After these let the Lauds follow; then a single lesson from the Apostle, to be recited from memory, a responsory, the Ambrosian hymn, a versicle, a canticle from the Gospel, the litany, and so it is finished. Plainly, let neither the morning nor the evening Office ever pass without the superior, at the very end, saying the Lord's Prayer aloud for all to hear, on account of the thorns of scandal which are wont to arise; so that, bound together by the pledge of that very prayer in which they say, 'Forgive us as we also forgive,' they may cleanse themselves of this kind of fault.

But at the other Offices let only the last part of that prayer be said, so that by all may be answered: 'But deliver us from evil.' Chapter 14: How the Vigils are to be conducted on the birthdays of the saints. On the feasts of the saints and on all solemnities, let the Office be performed just as we have said it is to be done on the Lord's Day, except that the psalms, antiphons, and lessons pertaining to that particular day are to be said; but let the manner described above be kept. Chapter 15: At what seasons the Alleluia is to be said. From holy Easter until Pentecost let the Alleluia be said without interruption, both in the psalms and in the responsories. But from Pentecost until the beginning of Lent, let it be said only at the Nocturns, on all nights, with the latter six psalms.

But on every Sunday outside of Lent let the canticles, Matins, Prime, Terce, Sext, and None be said with the Alleluia; Vespers, however, with antiphons. But the responsories are never to be said with the Alleluia, except from Easter until Pentecost. Chapter 16: How the divine work is to be performed throughout the day. As the Prophet says: 'Seven times a day have I given praise to thee.' This sacred number of seven will be fulfilled by us in this way: if at the times of Matins, Prime, Terce, Sext, None, Vespers, and Compline we discharge the duties of our service; for it was of these daytime Hours that he said, 'Seven times a day have I given praise to thee.' For concerning the nocturnal Vigils the same Prophet says: 'At midnight I arose to give praise to thee.'

Therefore at these times let us render praise to our Creator 'on account of the judgments of his justice,' that is, at Matins, Prime, Terce, Sext, None, Vespers, and Compline; and at night let us arise to give him praise. Chapter 17: How many psalms are to be said at these Hours. We have already treated the order of psalmody for the Nocturns and Matins; now let us consider the Hours that follow. At Prime let three psalms be said separately and not under a single Gloria, and the hymn of that same Hour after the versicle 'O God, come to my assistance,' before the psalms are begun. But after the completion of the three psalms let one lesson be recited, a versicle, and the 'Kyrie eleison,' and the dismissal.

Likewise let Terce, Sext, and None be celebrated in that same order, that is: the versicle, the hymns of those same Hours, three psalms each, the lesson and the versicle, the 'Kyrie eleison,' and the dismissal. If the community is larger, let them be chanted with antiphons; but if smaller, straight through. The evening assembly, however, is to be brought to a close with four psalms together with antiphons. After these psalms a lesson is to be recited; then a responsory, the Ambrosian hymn, a versicle, a canticle from the Gospel, the litany, and with the Lord's Prayer let there be the dismissal. Compline, however, is to be concluded with the saying of three psalms; these psalms are to be said straight through, without antiphon. After them the hymn of that same Hour, one lesson, a versicle, the 'Kyrie eleison,' and with the blessing let there be the dismissal. Chapter 18:

In what order these psalms are to be said. First of all let the versicle be said: 'O God, come to my assistance; O Lord, make haste to help me,' the Gloria, and then the hymn of each Hour. Then at Prime on Sunday four sections of Psalm one hundred and eighteen are to be said. But at the remaining Hours, that is, at Terce, Sext, and None, three sections each of the aforesaid Psalm one hundred and eighteen are to be said. At Prime on Monday let three psalms be said, that is, the first, the second, and the sixth. And thus each day at Prime, until Sunday, let three psalms be said in order up to the nineteenth psalm, in such a way, however, that the ninth psalm and the seventeenth be each divided into two.

And so it comes about that at the Sunday Vigils the beginning is always made from the twentieth psalm. But at Terce, Sext, and None on Monday, let the nine sections which remain of the hundred and eighteenth psalm be said, three each at those same Hours. Therefore, the hundred and eighteenth psalm having been completed over two days, that is, on Sunday and Monday, on Tuesday already at Terce, Sext, and None let three psalms each be chanted, from the hundred and nineteenth up to the hundred and twenty-seventh, that is, nine psalms. And these psalms are always to be repeated likewise at those same Hours until Sunday, the arrangement of the hymns, lessons, and versicles being nonetheless kept uniform on all days. And thus, of course, the beginning will always be made on Sunday from the hundred and eighteenth.

Vespers, however, is to be sung daily with the modulation of four psalms. Let these psalms begin from the hundred and ninth up to the hundred and forty-seventh, excepting those which are set apart from among them for the various Hours, that is, from the hundred and seventeenth up to the hundred and twenty-seventh, and the hundred and thirty-third, and the hundred and forty-second; all the rest are to be said at Vespers. And because three psalms fall short, therefore those which are found to be longer of the aforesaid number are to be divided, that is, the hundred and thirty-eighth, the hundred and forty-third, and the hundred and forty-fourth; but the hundred and sixteenth, because it is short, is to be joined with the hundred and fifteenth.

The order of the evening psalms having thus been arranged, let the rest, that is, the lesson, the response, the hymn, the versicle, and the canticle, be fulfilled as we have prescribed above. At Compline let the same psalms be repeated daily, that is, the fourth, the ninetieth, and the hundred and thirty-third. The order of the daytime psalmody having been disposed, let all the remaining psalms that are left over be divided in such a way through the seven Vigils of the nights—dividing, of course, those psalms among them which are longer—and appointing twelve to each night.

We earnestly admonish this above all: that if perhaps this distribution of the psalms displease anyone, let him arrange it otherwise, if he judges something better, provided he take care by all means that the entire Psalter, the full number of a hundred and fifty psalms, be chanted every week, and that on the Lord's Day it always be begun again from the head at the Vigils. For those monks show their devotional service to be all too slothful who chant in the course of a week less than the Psalter together with the customary canticles, since we read that our holy Fathers strenuously fulfilled in a single day what we, lukewarm as we are, may but accomplish in a whole week. Chapter 19:

On the discipline of chanting the psalms. We believe that the divine presence is everywhere, and that 'the eyes of the Lord behold the good and the evil in every place'; yet let us believe this above all, without any doubt, when we are present at the Divine Office. Therefore let us always be mindful of what the Prophet says: 'Serve the Lord in fear,' and again: 'Sing wisely,' and: 'In the sight of the angels I will sing praise to thee.' Therefore let us consider how we ought to be in the sight of the Divinity and of his angels, and let us so stand to sing the psalms that our mind may be in harmony with our voice. Chapter 20:

On reverence at prayer. If, when we wish to suggest something to men of power, we do not presume to do so except with humility and reverence, how much more ought we to make our supplication to the Lord God of all things with all humility and the devotion of purity. And let us know that we are heard not in much speaking, but in purity of heart and compunction of tears. And therefore prayer ought to be short and pure, unless perhaps it be prolonged by the affection inspired by divine grace. In community, however, let prayer be altogether brief, and when the superior gives the signal, let all rise together. Chapter 21:

On the deans of the monastery. If the community is larger, let there be chosen from among them brothers of good repute and holy life, and let them be appointed deans, who are to take charge over their deaneries in all things according to the commandments of God and the precepts of their abbot. Let such men be chosen as deans in whom the abbot may securely share his burdens. And let them not be chosen by order of seniority, but according to the merit of their life and the wisdom of their teaching. And as for these deans, if any one of them, found puffed up with some pride, prove to be blameworthy, and being corrected once, and again, and a third time, he refuse to amend, let him be removed, and another who is worthy be put in his place. And concerning the prior we appoint the same. Chapter 22:

How the monks are to sleep. Let them sleep each one in a separate bed. Let them receive bedding suited to their manner of life, according to the dispensation of their abbot. If it can be done, let all sleep in one place; but if their number does not permit this, let them rest by tens or twenties together with the seniors who are to watch over them. Let a candle burn continually in that same cell until morning. Let them sleep clothed and girded with belts or cords—but so that they do not keep their knives at their sides while they sleep, lest perchance in their sleep they wound a sleeper—and so that the monks be always ready, and rising without delay when the signal is given, may hasten to outdo one another in coming to the Work of God, yet with all gravity and modesty.

Let the younger brothers not have their beds next to one another, but interspersed among the seniors. And when they rise for the Work of God, let them gently encourage one another, on account of the excuses of the sleepy. Chapter 23: On the excommunication for faults. If any brother be found contumacious, or disobedient, or proud, or murmuring, or in any way opposed to the holy Rule and a despiser of the precepts of his seniors, let him, according to the precept of our Lord, be admonished once and a second time in secret by his seniors. If he does not amend, let him be rebuked publicly before all. But if even so he does not correct himself, let him be subjected to excommunication, provided he understands what kind of penalty it is; but if he is incorrigible, let him be subjected to corporal punishment. Chapter 24:

What the measure of excommunication ought to be. According to the measure of the fault, so also ought the measure of the excommunication or discipline to be extended. And this measure of faults shall depend upon the judgment of the abbot. If, however, any brother is found in lighter faults, let him be deprived of participation at the table. And for one deprived of fellowship at the table, this shall be the rule: that in the oratory he shall not intone a psalm or an antiphon, nor recite a lesson, until he has made satisfaction. Let him take his meal alone, after the meal of the brothers; so that, for example, if the brothers eat at the sixth hour, let that brother eat at the ninth; if the brothers at the ninth, let him eat in the evening, until by suitable satisfaction he obtains pardon. Chapter 25:

On graver faults. But that brother who is held bound by the guilt of graver faults is to be suspended both from the table and likewise from the oratory. Let none of the brothers join with him in any fellowship or in conversation. Let him be alone at the task enjoined upon him, persevering in the sorrow of penance, knowing that terrible sentence of the Apostle who says: 'Such a man is delivered over to the destruction of the flesh, that the spirit may be saved in the day of the Lord.' Let him take his meal alone, in the measure and at the hour which the abbot shall foresee to be fitting for him; nor let him be blessed by anyone passing by, nor the food that is given to him. Chapter 26:

On those who without command associate themselves with the excommunicated. If any brother presumes, without the command of the abbot, to associate himself in any way with an excommunicated brother, or to speak with him, or to send him a message, let him incur a like penalty of excommunication. Chapter 27: How the abbot ought to be solicitous concerning the excommunicated. Let the abbot take care of the offending brothers with all solicitude, for: 'They that are in health need not a physician, but they that are sick.' And therefore he ought to act in every way as a wise physician:

let him send in 'senpectae,' that is, wise and senior brothers, who may, as it were secretly, console the wavering brother and urge him to the satisfaction of humility, and may comfort him 'lest he be swallowed up by overmuch sorrow'; but, as the same Apostle also says, 'let charity be confirmed in him,' and let prayer be made for him by all. For the abbot ought to exercise the greatest solicitude, and to run with all sagacity and diligence, lest he lose any of the sheep entrusted to him. For let him know that he has undertaken the care of weak souls, not a tyranny over the strong. And let him fear the threat of the Prophet through whom God says: 'What you saw to be fat you took to yourselves, and what was weak you cast away.'

And let him imitate the loving example of the Good Shepherd, who, leaving the ninety-nine sheep on the mountains, went to seek the one sheep that had strayed; on whose weakness he had such compassion that he deigned to lay it upon his sacred shoulders and so to carry it back to the flock. Chapter 28: On those who, though often corrected, are unwilling to amend. If any brother, having been frequently corrected for any fault, even though excommunicated, does not amend, let a sharper correction come upon him, that is, let the punishment of stripes proceed against him. But if not even thus he corrects himself, or perhaps—which God forbid—lifted up in pride, he even wishes to defend his deeds, then let the abbot do what a wise physician does:

if he has applied poultices, if the ointments of exhortations, if the medicines of the divine Scriptures, if at last the cauterizing of excommunication or the blows of the rod, and now if he sees that his own diligence avails nothing, let him also apply—what is greater—his own prayer and that of all the brothers for him, that the Lord, who can do all things, may work the salvation of the sick brother. But if he is not healed even in this way, then at last let the abbot use the iron of amputation, as the Apostle says: 'Put away the evil one from among you'; and again: 'If the unbeliever depart, let him depart,' lest one diseased sheep contaminate the whole flock. Chapter 29:

Whether the brothers who go out of the monastery ought to be received again. A brother who through his own fault goes out of the monastery, if he wishes to return, let him first promise every amendment for that on account of which he went out, and so let him be received in the lowest place, that thereby his humility may be proved. And if he goes out again, let him be received even up to a third time in this manner, knowing thereafter that every way of return shall be denied him. Chapter 30: How boys of younger age are to be corrected. Every age and understanding ought to have its proper measures. Therefore, as often as boys or those of a more youthful age, or those who are less able to understand how great a penalty excommunication is, such as these, when they offend, let them either be afflicted with severe fasts or chastised with sharp stripes, that they may be healed.

Chapter 31: What kind of man the cellarer of the monastery should be. Let there be chosen as cellarer of the monastery, from among the community, one who is wise, of mature character, sober, not a great eater, not haughty, not turbulent, not injurious, not slow, not wasteful, but fearing God; who may be like a father to the whole community. Let him take care of everything. Let him do nothing without the command of the abbot. Let him keep what is commanded. Let him not grieve the brothers. If any brother perchance demands something of him unreasonably, let him not grieve him by scorning him, but reasonably and with humility refuse the one who asks amiss. Let him guard his own soul, ever mindful of that apostolic saying, that: 'He who has ministered well acquires for himself a good standing.'

Let him take care of the sick, the children, the guests, and the poor with all solicitude, knowing without doubt that for all these he will have to render an account on the day of judgment. Let him regard all the vessels of the monastery and all its goods as though they were the sacred vessels of the altar. Let him count nothing as fit to be neglected. Let him neither be given to avarice, nor be wasteful and a squanderer of the monastery's substance, but let him do all things with measure and according to the command of the abbot. Above all let him have humility, and to him to whom there is no substance to be given, let a good word of response be offered, as it is written: 'A good word is above the best gift.' Let him have under his own care all things which the abbot has enjoined upon him; from those things which he has forbidden him, let him not presume.

Let him offer the brothers their appointed allowance without any arrogance or delay, that they be not scandalized, mindful of the divine word as to what he deserves who shall scandalize one of these little ones. If the community is larger, let him be given helpers, by whose aid he too may with a peaceful mind fulfill the office committed to him. At the fitting hours let those things be given which are to be given, and those things be asked which are to be asked, that no one be disturbed or grieved in the house of God. Chapter 32: On the tools and goods of the monastery. As for the substance of the monastery in tools, clothing, or any other things whatsoever, let the abbot provide brothers of whose life and morals he is sure, and let him assign to them, item by item as he judges useful, the things to be guarded and gathered together again.

Of these articles the abbot shall keep a brief inventory, so that, as the brethren in turn succeed one another in their assigned charges, he may know what he gives and what he receives back. But if anyone handle the property of the monastery in a slovenly or careless manner, let him be reproved; and if he do not amend, let him be subjected to the discipline of the Rule. Chapter 33: Whether monks ought to have anything of their own. This vice above all is to be cut out by the very roots from the monastery, that no one presume to give or to receive anything without the abbot's leave, nor to hold anything as his own—nothing whatever, neither book, nor writing-tablets, nor pen, but nothing at all—seeing that they are not even permitted to have their own bodies or their own wills at their own disposal;

but they are to look for all things needful from the father of the monastery, and it is not lawful to have anything which the abbot has not given or permitted. Let all things be common to all, as it is written, that no one may call or presume anything to be his own. But if anyone be found to take delight in this most wicked vice, let him be admonished once and a second time; if he do not amend, let him be subjected to correction. Chapter 34: Whether all ought to receive necessaries in equal measure. As it is written: Distribution was made to each according as anyone had need. By this we do not mean that there should be respect of persons—God forbid—but consideration for infirmities;